Namo tassa bhagavato arahato sammāsambuddhassa

Khuddaka Nikāya

Petavatthu-aṭṭhakathā

Introductory Account

Nāthaṃ, the one who has reached the far shore of the ocean of knowledge;
I venerate him, the one whose teaching is profound, deep, and of varied methods.

Dhammaṃ, endowed with knowledge and conduct, by which beings are led out of the world;
The Dhamma revered by the Sammāsambuddha.

Ariyasaṅghaṃ, endowed with virtues such as morality, established in the paths and fruits;
That Ariya Saṅgha is the unsurpassed field of merit.

By the merit generated by this veneration of the Triple Gem,
May I be free from obstacles everywhere, through its power.

And the deeds done by the departed, whatever they were in previous lives,
Those deeds that brought about the state of a peta, according to the differences in their results.

Revealing the Buddhas' teaching, which is especially,
Arouses a sense of urgency and makes one witness the results of actions.

Petavatthu, with well-understood subject matter by name,
Which the great sages compiled in the Khuddaka Nikāya.

Relying well on its ancient commentary,
Explaining the origins in detail in each instance.

Perfectly pure, unmixed, with precise determination of meaning,
Not deviating from the tradition of the residents of the Mahāvihāra.

According to my ability, I will make a beautiful explanation of the meaning;
Listen to it carefully as I speak, O virtuous ones.

Petavatthu means the deed that is the cause of the state of a peta of this or that being, such as the merchant's son; but here, the collection of teachings beginning with "the arahants are comparable to a field," which arose in the manner of revealing that, is intended by "Petavatthu."

Now, by whom was this Petavatthu spoken, where was it spoken, when was it spoken, and why was it spoken? It is said: this Petavatthu arose in two ways: by way of occurrence and by way of question and answer. Among them, that which arose by way of occurrence was spoken by the Blessed One; the other was spoken by those petas questioned by the elders such as Nārada Thera. But since the Teacher, having made that particular occurrence upon being informed of that particular question and answer by the elders such as Nārada Thera, taught the Dhamma to the assembled gathering, therefore all this Petavatthu is said to have been spoken by the Teacher. Indeed, while the Teacher, the turner of the excellent Wheel of Dhamma, was dwelling in various places such as Rājagaha, that particular Petavatthu was taught mostly by way of question and answer, through that particular occurrence, in order to make beings witness the result of their actions. This, for now, is the general answer to the questions "by whom was it spoken" and so on. But the specific answer will come in the explanation of the meaning of each story.

Now, this Petavatthu, among the three Piṭakas—the Vinaya Piṭaka, the Suttanta Piṭaka, and the Abhidhamma Piṭaka—is included in the Suttanta Piṭaka; among the five Nikāyas—the Dīgha Nikāya, the Majjhima Nikāya, the Saṃyutta Nikāya, the Aṅguttara Nikāya, and the Khuddaka Nikāya—it is included in the Khuddaka Nikāya; among the nine divisions of the teaching—sutta, geyya, veyyākaraṇa, gāthā, udāna, itivuttaka, jātaka, abbhutadhamma, and vedalla—it is included in the category of gāthās.

"I received eighty-two thousand from the Buddha, two thousand from the monks;
Eighty-four thousand are the teachings that I propagate." (theragā. 1027)

Thus, among the eighty-four thousand aggregates of Dhamma declared by the treasurer of the Dhamma, it is a collection of a certain number of aggregates of Dhamma; in terms of recitations, it is about four bhāṇavāras; in terms of sections, it is a collection of four sections: the Uraga Vagga, the Ubbari Vagga, the Cūḷa Vagga, and the Mahā Vagga. Among them, the first section has twelve stories, the second section has thirteen stories, the third section has ten stories, and the fourth section has sixteen stories, thus adorned with fifty-one stories in total. Among its sections, the Uraga Vagga is the first; among the stories, the Khettūpama Petavatthu is the first; and even within that, this verse, "the arahants are comparable to a field," is the first.

1. Uraga Vagga

1. Khettūpama Petavatthu Explanation

The Blessed One, while dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Sanctuary, spoke this story concerning a certain merchant's son who had become a peta. It is said that in Rājagaha there was a certain wealthy, rich, and affluent merchant, possessing abundant wealth and resources, a collection of many millions of wealth. He was known simply as "Mahādhana-seṭṭhi" because of his great wealth. He had only one son, dear and beloved. When he reached maturity, his parents thought, "Even if our son were to spend a thousand (kahāpaṇas) a day, this collection of wealth would not be exhausted in a hundred years; what is the use of this effort to learn a craft? Let him enjoy his wealth as he pleases, without tiring his body or mind." Thus, they did not have him trained in any craft. When he came of age, they brought him a maiden endowed with beauty, family, and youth, inclined towards sensual pleasures, averse to the notion of Dhamma. Delighting with her, without even a moment's thought of Dhamma, disrespectful to ascetics, brahmins, and teachers, surrounded by deceitful people, infatuated, delighting in the five strands of sensual pleasure, consumed by greed and blinded by delusion, he spent his time. When his parents passed away, giving as he pleased to dancers, actors, and singers, he wasted his wealth and soon became destitute. Maintaining his livelihood by borrowing, unable to obtain loans again, pressed by the creditors, he gave them his fields, lands, houses, and so on. Begging with a bowl in hand, eating what he received, he lived in the same city in a public almshouse.

Then one day, some thieves came together and said to him, "Friend, what is the use of this miserable life for you? You are young, full of strength, vigor, and power. Why do you sit like someone with crippled hands and feet? Come, let us steal other people's property and make a living happily." He said, "I do not know how to steal." The thieves said, "We will teach you; just do as we say." He replied, "Very well," and went with them. Then the thieves gave him a large club, and as they were breaking into a house, they placed him at the entrance and said, "If anyone comes here, strike them with this club and kill them with a single blow." The foolish, ignorant man, not knowing what was beneficial or harmful, stood there watching for someone to come. The thieves, having entered the house, took the valuables they could find, and as soon as the householders noticed, they fled in different directions. The householders arose and quickly ran about, looking here and there, and seeing the man standing at the entrance, they seized him, saying, "Catch the wicked thief!" They beat his hands and feet with clubs and other things, and brought him before the king, saying, "This, Your Majesty, is the thief caught at the scene of the crime." The king ordered the city guard, "Cut off his head!" The city guard, saying, "As you command, Your Majesty," had him seized, his hands tied tightly behind his back, a garland of red flowers placed around his neck, his head smeared with brick dust, led through the streets and crossroads, beaten with whips, towards the execution ground. There was a clamor, "This is the thief who was caught plundering in this city!"

At that time, a courtesan named Sulasā, the city's beauty, standing in her mansion, looking out through a window, saw him being led away like that. Having been acquainted with him before, she felt compassion for him, thinking, "This man, having enjoyed great wealth in this very city, has now fallen into such misfortune and ruin." She sent four cakes and some water, and sent word to the city guard, "Let the gentleman wait a moment, until this man has eaten these cakes and drunk the water."

Then, in the meantime, the venerable Mahāmoggallāna, looking with his divine eye, saw his misfortune and, his heart stirred with compassion, thought, "This man has done no merit, but has done evil; therefore, he will be reborn in hell. But if I go, having given the cakes and water, he will be reborn among the earth deities. Why should I not be his refuge?" Thinking this, as the water and cakes were being brought near, he appeared before the man. Seeing the elder, with a gladdened mind, he thought, "What is the use of eating these cakes now, as I am about to be killed? But this will be sustenance for me as I go to the next world." And he offered the cakes and water to the elder. The elder, to increase his faith, sat down in a suitable place where he could see him, ate the cakes, drank the water, and rose from his seat and departed. The man, being led to the execution ground by the thief-catchers and beheaded, although he was worthy of being reborn in a noble heavenly realm because of the merit he had made in the unsurpassed field of merit, the elder Mahāmoggallāna, his mind was defiled at the time of death by the affection he had for Sulasā, thinking, "This offering was obtained by me through Sulasā." Therefore, being reborn in a lower existence, he became a tree deity in a large banyan tree in a hidden shade in a mountain thicket.

It is said that if he had been diligent in establishing his family lineage in his early years, he would have been the foremost of the merchants in that very city; in his middle age, he would have been middling; and in his later years, he would have been the last. But if he had gone forth in his early years, he would have been an arahant; in his middle age, he would have been a once-returner or a non-returner; and in his later years, he would have been a stream-enterer. However, due to association with bad friends, being a debauchee with women, a drunkard, devoted to misconduct, and disrespectful, he gradually declined from all his wealth and fell into great misfortune, so they say.

Then, at another time, seeing Sulasā going to the park, overcome with lust, he caused darkness to envelop her, brought her to his abode, and lived with her for a week, revealing himself to her. Her mother, not seeing her, wandered here and there, weeping. Seeing her, the people said, "The venerable Mahāmoggallāna is powerful and has great abilities; he would know her whereabouts. Go to him and ask." She said, "Very well, sir," approached the elder, and asked him about the matter. The elder said, "On the seventh day from now, while the Blessed One is teaching the Dhamma in the Bamboo Grove Monastery, you will see her at the edge of the assembly." Then Sulasā said to the deva-son, "It is not proper for me to live in your abode. Today is the seventh day, and my mother, not seeing me, will be overcome with lamentation and sorrow. Please, my lord, take me there." He took her and placed her at the edge of the assembly while the Blessed One was teaching the Dhamma in the Bamboo Grove, and remained there unseen.

Then the people, seeing Sulasā, said, "O Sulasā, where have you been for so long? Your mother, not seeing you, has become overwhelmed with lamentation and sorrow, as if she had gone mad." She told the people the whole story. When the people said, "How could such a sinful, unwholesome person obtain rebirth as a deva?" Sulasā said, "Having given the cakes and water offered by me to the venerable Mahāmoggallāna, he obtained rebirth as a deva by that merit." Hearing that, the people were filled with wonder and amazement, "Arahants are indeed an unsurpassed field of merit for the world; even a small act done to them brings about the rebirth of beings as devas!" And they experienced great joy and happiness. The monks reported the matter to the Blessed One. Then the Blessed One, on account of this occurrence, spoke these verses:

1.

"The arahants are comparable to a field, the donors are comparable to farmers;
The gift is comparable to the seed, from which the fruit arises."

2.

"This is the seed, the field is cultivated, for the departed and for the donor;
The departed enjoy that, and the donor increases in merit."

3.

"Having done good here, and having honored the departed;
One goes to heaven, the place of happiness, having done a good deed."

1. Here, khettūpamā means: "khetta" signifies a field where seeds that have been sown thrive, protecting and causing great fruitfulness; it is the place where rice seeds and the like germinate. "Upamā" means comparable to, so "khettūpamā" means comparable to a field, that is, similar to a cultivated field. Arahanto means: those who have destroyed the āsavas. They are called "arahanto" because they have destroyed the enemies of defilements and the spokes of the cycle of existence; because they are far from these; because they are worthy of offerings; and because there is no secrecy in their doing evil. Here, just as a field free from grass and other faults, when a seed sown by oneself is placed in it, together with other conditions such as timely water, brings great fruit to the farmer, so the lineage of an arahant, free from greed and other faults, when a gift sown by oneself is placed in it, together with other conditions such as time, brings great fruit to the giver. Therefore, the Blessed One said, "Arahants are comparable to a field." This is a supreme designation, not rejecting the field-like nature of even those in training (sekha) etc.

Dāyakā means: givers or donors of requisites such as robes; those who relinquish. By their relinquishing, they relinquish or cut off greed, etc., in their own minds; therefore, they are purifiers and protectors of their own minds. Kassakūpamā means: comparable to farmers. Just as a farmer, having cultivated rice fields, etc., and not being heedless with timely sowing, watering, draining, storing, guarding, etc., obtains abundant and plentiful grain, so too, a giver, not being heedless in giving to arahants and in serving them, obtains abundant and plentiful fruit of giving. Therefore, it is said, "Givers are comparable to farmers."

Bījūpamaṃ deyyadhammaṃ is stated with a change of gender, meaning the gift is comparable to a seed. This is a name for the ten kinds of things to be given, such as food and drink. Etto nibbattate phalaṃ means: from this giving, receiving, and relinquishing of the gift, the fruit of giving arises and comes into being, and it continues in a long unbroken series. And here, since the state of the gift, such as food and drink, is accompanied by the intention of relinquishing, not the other way around, therefore the term "bījūpamaṃ deyyadhammaṃ" is used to indicate the gift. Therefore, by referring to the gift, it should be seen that the intention of relinquishing in regard to the gift is the seed. For that is the producer of the fruit which is the variety of rebirth and the variety of its support and object, not the gift itself.

2. Etaṃ bījaṃ kasī khettaṃ means: the seed as described, and the field as described, and the cultivation consisting of the act of sowing that seed in that field. "This threefold thing, for whom is it desired?" he asks. "For the departed and for the giver," he says. If the giver gives a gift intending it for the departed, it is for both the departed and the giver; if he does not give a gift intending it for the departed, this seed, this cultivation, this field is for the benefit of the giver alone. Now, to show that benefit, "taṃ petā paribhuñjanti, dātā puññena vaḍḍhatī" is said. Here, taṃ petā paribhuñjantī means: when a gift is given by the giver intending it for the departed, the fruit of giving that accrues to the departed due to the attainment of the aforementioned field, cultivation, and seed, and due to their rejoicing, the departed partake of. Dātā puññena vaḍḍhatī means: the giver, however, grows and increases with the meritorious result of the giving, such as the acquisition of wealth among gods and humans, which is caused by his meritorious act of giving. For the result of merit is also called "merit" in passages such as "Due to the undertaking of wholesome things, monks, thus does this merit increase" (Dī. Ni. 3.80).

3. Idheva kusalaṃ katvā means: having accumulated here, in this very existence, merit consisting of giving, which is wholesome in the sense of resulting in blameless happiness, intending it for the departed. Pete ca paṭipūjiyā means: having honored the departed by giving with them in mind, freeing them from the suffering being experienced. For giving a gift intending it for the departed is called honoring them. Therefore, it is said, "And honor has been done to us" (Pe. Va. 18), "And a splendid honor has been done to the departed" (Pe. Va. 25). And the "ca" in "pete ca" includes the visible benefits of giving such as "he is dear and pleasing, approachable and trustworthy, worthy of cultivation and respect, praiseworthy and commendable by the wise." Saggañca kamati ṭhānaṃ, kammaṃ katvāna bhaddakaṃ means: having done a good, wholesome deed, he attains the heavenly realm, the place of rebirth for those who have done meritorious deeds, which is well-named "sagga" because it is supremely excellent with ten attributes such as divine lifespan, by way of rebirth.

And here, it should be seen that saying "kusalaṃ katvā" and then again saying "kammaṃ katvāna bhaddakaṃ" is to show that "just as the relinquishing of a gift is a meritorious act of giving, so too is the relinquishing of the merit of giving by way of transference." Some, however, say here that "the departed are understood to be the arahants," but that is merely their opinion, since there is no such thing as a place where the arahants have gone, since the state of being a seed, etc., is not fitting for them as it is for the giver, and since it is fitting for beings in the realm of the departed. At the end of the discourse, eighty-four thousand beings, beginning with the deva-son Sulasa, attained the Dhamma.

The Commentary on the Khettūpama Peta Story is finished.

2. The Sūkaramukha Peta Story

Kāyo te sabbasovaṇṇo This was said by the Teacher while dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Place, concerning a certain peta with the face of a pig. It is said that in the dispensation of the Buddha Kassapa, a certain bhikkhu was restrained in body but unrestrained in speech, and he insulted and reviled other bhikkhus. After he died, he was reborn in hell. Having remained there for one Buddha-interval, he passed away from there and was reborn in this Buddha-era near Rājagaha at the foot of Gijjhakūṭa Mountain as a peta afflicted with hunger and thirst, due to the residual result of that same deed. His body was the color of gold, but his face was like the face of a pig. Then, the venerable Nārada, while dwelling on Gijjhakūṭa Mountain, having attended to his bodily needs early in the morning, took his bowl and robe and went to Rājagaha for alms. Seeing that peta on the road, he asked about the deed he had done, saying:

4.

"Your body is all golden, all directions shine;
Your face is just like a pig's; what deed did you do in the past?"

kāyo te sabbasovaṇṇo means: your body, your form, is all the color of gold, like molten gold. Sabbā obhāsate disā means: by its radiance, all the directions all around shine and glow. Obhāsate, or, taking "antogadhahotuatthamidaṃ padaṃ" to mean that this word has an implied meaning, the meaning should be understood as "te kāyo sabbasovaṇṇo sabbā disā obhāseti vijjotetī" - your body is all golden, all the directions it illuminates and shines upon. Mukhaṃ te sūkarasseva means: your face, however, is like that of a pig, your face is similar to the face of a pig. Kiṃ kammamakarī pure asks: "What kind of deed did you do in the past, in a previous life?"

Thus questioned by the elder, the peta, explaining the deed he had done, replied in a verse:

5.

"I was restrained in body, unrestrained in speech;
Therefore I have such a complexion as you see, Nārada."

kāyena saññato āsiṃ means: I was restrained with bodily restraint, endowed with control through the door of the body. Vācāyāsimasaññato means: I was unrestrained in speech, endowed with lack of verbal restraint. Tenā means: by that dual restraint and unrestraint. Me means: to me. Etādiso vaṇṇo means: such a complexion. The connection is: just as you, Nārada, see directly, such was I, with a human-shaped body, golden in color, and with a face like a pig. Vaṇṇa - the word complexion, should be understood here in terms of both skin color and form.

Having thus answered the elder's question, the peta, making that same cause the reason, giving advice to the elder:

6.

"Therefore, Nārada, I tell you, this you have seen yourself;
Do not do evil with your mouth, lest you become pig-faced!"

Taṃ means: therefore. Tyāhaṃ means: I to you. Nārada calls out to the elder. Brūmī means: I say, I speak. Sāmaṃ means: oneself. Idaṃ speaks referring to his own body. The meaning here is this: since, venerable Nārada, this body of mine, from the neck down, is human-shaped, and above that, pig-shaped, as you have seen with your own eyes, therefore I say to you by way of advice. What is it? he asks - "mākāsi mukhasā pāpaṃ, mā kho sūkaramukho ahū". Here, mā is a particle of prohibition. Mukhasā means: with the mouth. Kho is for emphasis, do not do evil deeds with your speech. Mā kho sūkaramukho ahū means: may you certainly not become pig-faced like me. But if you, being garrulous, should do evil with your speech, you would certainly become pig-faced; therefore, by way of prohibiting the result, he prohibits the cause itself.

Then the venerable Nārada, having gone for alms in Rājagaha, returning from his alms round after the meal, reported that matter to the Teacher, who was sitting in the midst of the four assemblies. The Teacher, saying, "Nārada, I have seen that being before," expounded the Dhamma, revealing the danger associated with misconduct of speech in various ways, and the benefits associated with good conduct of speech. That discourse was beneficial to the assembled company.

The Commentary on the Sūkaramukha Peta Story is finished.

3. The Pūtimukha Peta Story

Dibbaṃ subhaṃ dhāresi vaṇṇadhātuṃ This was said by the Teacher while dwelling at the Bamboo Grove, the Squirrels' Feeding Place, concerning a certain Pūtimukha peta. It is said that in the past, in the time of the Buddha Kassapa, two young men, having gone forth in his dispensation, accomplished in virtue and conduct, living a life of austerity, dwelt together harmoniously in a certain village monastery. Then a bhikkhu with evil intentions, delighting in tale-bearing, approached the place where they were dwelling. The elders, having greeted him with hospitality, gave him a place to stay, and on the second day, taking him, they entered the village for alms. People, seeing them, showed great respect to those elders and honored them with rice-gruel, rice, and so on. He, having entered the monastery, thought, "This is a beautiful alms village, and the people are faithful and devout, giving excellent alms-food; and this monastery is full of shade and water; it is possible for me to live here happily. But while these bhikkhus are living here, I will not have a comfortable dwelling, it will be like living as a junior disciple. Come now, I will cause them to be divided from each other so that they will not live here again."

Then, one day, after giving advice to both of the great elders and entering his own dwelling, the tale-bearing bhikkhu, after some time had passed, approached the great elder, paid homage, and when the elder said, "Why, friend, have you come at an unusual hour?", he replied, "Yes, venerable sir, there is something that needs to be said," and when permitted by the elder saying "Speak, friend," he said, "That elder, your companion, showing himself as a friend to your face, reviles you behind your back as if he were an enemy." When asked, "What does he say?", he said, "Listen, venerable sir, he speaks ill of you, saying, 'That great elder is deceitful, fraudulent, cunning, he makes a living by wrong livelihood.'" "Do not speak like that, friend, that bhikkhu will not revile me like that, he knows my nature from the time I was a householder, that I am gentle and of good character." "If, venerable sir, you think like that due to the purity of your own mind, that is fitting for you alone, but I have no animosity towards him, why should I say that he said something he did not say? Let it be, in time you will know for yourself." The elder too, due to the fault of being an ordinary person, became doubtful, his heart hesitant, and he became slightly less trusting. That fool, having first divided the great elder, divided the other elder too in the same way. Then both of those elders, on the second day, without speaking to each other, taking their bowls and robes, went into the village for alms, and having taken their alms-food, ate it in their own dwellings, and without even doing the proper courtesies, having spent that day there, at the break of dawn, without informing each other, they each went to a place that was comfortable for them.

When people saw a backbiting monk, who had fully achieved his desire, entering a village for alms, they asked, "Venerable Sir, where have the elders gone?" He said, "Having argued with each other all night, they departed, ignoring my words even when I said, 'Do not quarrel, be harmonious, quarrel is indeed the bringer of disadvantage, the producer of future suffering, the promoter of unwholesomeness; even those of old were ruined, having lost great benefits through quarreling.'" Then the people pleaded, "Let the elders go then, but please, out of compassion for us, stay here without discontent." He agreed, saying "Good," and staying there, after a few days he thought, "I have caused the virtuous monks with good qualities to be divided because of greed for dwelling places. I have indeed accumulated much evil karma," overwhelmed by intense remorse, he became ill with the force of sorrow, and soon after, having died, was reborn in Avīci hell.

The other two companion elders, wandering on tour through the country, met at a certain monastery and, greeting each other, revealed to each other the divisive words spoken by that monk, and realizing the untruth of it, they became united and gradually returned to that same monastery. Seeing the two elders, the people, delighted and elated, attended to them with the four requisites. And the elders, living there, with minds composed by obtaining suitable food, developing insight, soon attained Arahatship.

The backbiting monk, having suffered in hell for one Buddha-interval, in this Buddha-era was born as a Pūtimukhapeta (foul-mouthed ghost) not far from Rājagaha. His body was golden in color, but worms emerged from his mouth, eating his face here and there, and a foul odor wafted far from him. Then Venerable Nārada, descending from Gijjhakūṭa Mountain, saw him -

7.

"You bear a divine and beautiful complexion,
You stand in the sky, in the atmosphere;
But worms consume your foul-smelling mouth,
What evil deed did you do in the past?" –

Dibbaṃ means divine, pertaining to the state of divinity. Here, however, dibbaṃ viya means like divine. Subhaṃ means beautiful, or a state of loveliness. Vaṇṇadhātuṃ means the color of the skin. Dhāresi means you bear. Vehāyasaṃ tiṭṭhasi antalikkhe means you stand in the atmosphere, designated as space. But some, saying the reading is "vihāyasaṃ tiṭṭhasi antalikkhe," state the meaning with the addition of words, "illuminating the sky, you stand in the atmosphere." Pūtigandhaṃ means the smell of a corpse, foul-smelling is the meaning. Kiṃ kammamakāsi pubbe means worms eat your extremely foul-smelling mouth, and your body is golden in color, what kind of deed, causing such an existence, did you do in the past?

Thus questioned by the Elder about the deed done by himself, that ghost, revealing the matter –

8.

"I was a wicked and malicious ascetic,
Appearing as a recluse, uncontrolled in speech;
I obtained a beautiful complexion through merit,
But my mouth is foul because of backbiting." –

Samaṇo ahaṃ pāpo means I was a wretched ascetic, an evil monk. Atiduṭṭhavāco means one of very wicked speech, speaking transgressively, overstepping others, meaning one whose words destroy the good qualities of others. Or the reading is "atidukkhavāco," meaning one of exceedingly harsh speech, devoted to false speech, backbiting, and other evil conduct of speech. Tapassirūpo means having the appearance of a recluse. Mukhasā means by the mouth. Laddhā means obtained. The ca-particle is for combination. Me means by me. Tapasā means by the Brahmacariya (holy life). Pesuṇiyena means by slanderous speech. Putī means foul-smelling.

Thus that ghost, having declared the deed done by himself, now giving advice to the Elder –

9.

"This you have seen yourself, Nārada,
The skillful speak with compassion;
Do not backbite, nor speak falsely,
You will become a yakkha, enjoying desires." –

Tayidaṃ means that, this my form. Anukampakā ye kusalā vadeyyuṃ means whatever those who are compassionate by nature, the compassionate ones, skillful in the practice of benefiting others, the Buddhas and so on, might say, that very thing I say, is the idea. Now, showing that advice, he said, "Mā pesuṇaṃ mā ca musā abhāṇi, yakkho tuvaṃ hohisi kāmakāmī". Its meaning is – pesuṇaṃ slanderous speech, and musā ca falsely, mā abhāṇi do not speak. For if you, having abandoned false speech and slanderous speech, were restrained in speech, you would become a yakkha or a deva or some other kind of deity, having obtained desirable, great divine wealth, there, being one who delights in desires, one who finds pleasure by attending to the senses as he pleases.

Having heard that, the Elder, having gone to Rājagaha, having wandered for alms, after the meal, having returned from the alms round, reported that matter to the Teacher. The Teacher, having made that the occasion for a discourse, taught the Dhamma. That teaching was fruitful for the assembled gathering.

The Commentary on the Pūtimukhapeta Vatthu is concluded.

4. The Story of the Piṭṭhadhītalika Peta

Yaṃ kiñcārammaṇaṃ katvā This the Teacher spoke while dwelling at Jetavana in Sāvatthi, concerning the donation of Anāthapiṇḍika the householder. It seems that to the granddaughter of Anāthapiṇḍika the householder's daughter, the nurse gave a toy made of flour, saying, "This is your daughter, play with it." She formed the perception of a daughter regarding it. Then one day, while she was playing with it, through carelessness it fell and broke. Then the girl cried, "My daughter is dead." No one in the household was able to console her as she wept. At that time, the Teacher was sitting on a seat prepared in the house of Anāthapiṇḍika the householder, and the great merchant was sitting near the Blessed One. The nurse took that girl and went to the merchant. Seeing her, the merchant said, "Why is this girl crying?" The nurse told the merchant the incident. The merchant, placing that girl on his lap, consoled her, saying, "I will give you another daughter," and reported to the Teacher, "Venerable Sir, my granddaughter wishes to give a donation for the sake of a flour-daughter; may the Blessed One consent to it for tomorrow, together with five hundred monks." The Blessed One consented by remaining silent.

Then on the second day, the Blessed One, having gone to the merchant's house together with five hundred monks, having completed the meal, while giving the thanksgiving –

10.

"Whatever object one makes the basis,
One should give a gift without stinginess;
And concerning deceased ancestors,
Or even the deities of the dwelling.

11.

"And the four great kings,
World-protectors, illustrious;
Kuvera, Dhataraṭṭha,
Virūpakkha, Virūḷhaka;
They too are honored,
And the givers are not fruitless.

12.

"For neither weeping nor sorrow,
Nor any other lamentation;
Is of use to the departed,
Thus stand the relatives.

13.

"But this alms-offering given,
Well-established in the Sangha;
Conduces to their long-lasting benefit,
And serves them immediately" – these verses he spoke;

10. There, yaṃ kiñcārammaṇaṃ katvā means having made whatever object the basis, concerning, intending, any one of auspicious occasions and so on. Dajjā means one should give. Amaccharī means, because of the absence of stinginess, which has the characteristic of being unable to bear the common ownership of one's own wealth with others, without stinginess, one who is of a giving nature, having removed far away the defilement of stinginess, greed, and so on, one should give a gift, is the idea. Pubbapete ca ārabbhā means concerning deceased ancestors as well. Vatthudevatā means the deities dwelling in dwelling places and so on, concerning them, is the connection. Atha vā by this he shows that one should give gifts concerning whatever other deities, humans, and so on there may be.

11. There, first showing some well-known deities among the devas, saying "cattāro ca mahārāje", then, again, taking them by name, he said, beginning with "Kuvera". There, kuvera means Vessavaṇa. Dhataraṭṭha, and so on, are the names of the remaining three world-protectors. Te ceva pūjitā hontī means those great kings and the deceased ancestors and the deities of the dwelling become honored by the act of dedicating to them. Dāyakā ca anipphalā means those givers who give gifts, by the mere act of dedicating to others, are not fruitless, they are indeed partakers of the fruit of their own giving.

12. Now, to show that "those who weep, lament, and grieve at the death of their relatives, that is useless for them, it is merely self-torment," he spoke the verse "na hi ruṇṇaṃ vā". There, ruṇṇaṃ means weeping, shedding tears, it should not be done, is the implied meaning. Soko means grief, mental anguish, inner brooding, is the meaning. Yā caññā paridevanā means whatever lamentation is other than weeping and sorrow, verbal rambling such as "Where is my only child?", that too should not be done, is the meaning. Everywhere, the vā-particle is in the sense of option. Na taṃ petassa atthāyā means since neither weeping nor sorrow nor lamentation, none of that is for the benefit or help of the deceased, therefore it should not be done, even so, relatives stand thus, without wisdom, is the idea.

13. Thus, having shown the uselessness of weeping and so on, now, showing the fruitfulness of the alms-offering given by the giver to the Sangha concerning deceased ancestors and so on, he spoke the verse "ayañca kho dakkhiṇā". There, ayaṃ this, he speaks showing directly the gift given by the giver. The ca-particle is in the sense of distinction, by that, just as weeping and so on are of no use to the deceased, this is not so, but this alms-offering is for the long-lasting benefit of the deceased, it indicates the very distinction that will be said later. Kho is for emphasis. Dakkhiṇā means gift. Saṅghamhi suppatiṭṭhitā means well-established in the Sangha, the unsurpassed field of merit. Dīgharattaṃ hitāyassā means for the long-lasting benefit, for the good of that deceased. Ṭhānaso upakappatī means it arises in that very moment, there is no delay in time, is the meaning. For indeed, there is this natural law there – when a gift is given in dedication to the deceased, if the deceased rejoice in it, by that very much the deceased are freed by its fruit.

Thus, the Blessed One, having taught the Dhamma, having made the minds of the great multitude delighted in giving in dedication to the deceased, rose from his seat and departed. On the following day, the merchant's wife and the remaining relatives, following the merchant, for about three months, continued the great donation. Then King Pasenadi of Kosala approached the Blessed One and asked, "Venerable Sir, why have the monks not come to my house for about a month?" When the Teacher had spoken of that reason, the king also, following the merchant, continued the great donation to the Sangha of monks headed by the Buddha, seeing that, the townspeople, following the king, continued the great donation for about a month. Thus, for two months, the great donation rooted in the flour-daughter continued.

The Commentary on the Story of the Piṭṭhadhītalika Peta is concluded.

5. The Story of the Tirokuṭṭa Peta

Tirokuṭṭesu tiṭṭhantī This the Teacher spoke while dwelling at Rājagaha, concerning many petas.

Here is the detailed story: From here, ninety-two aeons ago, there was a city named Kāsi. There a king named Jayasena ruled the kingdom. He had a queen named Sirimā. In her womb, the Bodhisatta named Phussa was reborn, and gradually attained complete enlightenment, becoming a Fully Enlightened One. King Jayasena, having produced possessiveness, thinking, "My son, having gone forth in the Great Renunciation, has become a Buddha; he is my Buddha, mine is the Dhamma, mine is the Sangha," always attends to him himself, he does not give an opportunity to others.

The three younger brothers of the Blessed One, born of different mothers, thought: “Buddhas arise for the benefit of the whole world, not just for one person. And our father does not give an opportunity to others. How can we obtain the chance to attend upon the Blessed One and the Saṅgha of monks?” They had this thought: “Come, let us devise some means.” They made the border appear as if it were in revolt. Then the king, hearing that “the border is in revolt,” sent his three sons to pacify the border. They went, pacified it, and returned. The king, pleased, gave them a boon, saying, “Take what you wish.” They said, “We wish to attend upon the Blessed One.” The king said, “Take something else, leaving this aside.” They said, “We have no need of anything else.” “Then take it by making a limit,” he said. They requested seven years. The king did not give it. Thus, saying “six, five, four, three, two, one, seven months, six, five, four,” they requested even up to three months. Then the king granted it, saying, “Take it.”

They approached the Blessed One and said, “We wish, O Blessed One, to attend upon the Blessed One for three months; may the Blessed One consent to spend the rainy season with us for these three months.” The Blessed One consented by remaining silent. Those three sent a letter to the official appointed in their territory: “The Blessed One is to be attended upon by us for these three months; prepare all the requisites for attending upon the Blessed One, beginning with the monastery.” He prepared everything and sent it back. Those three, clothed in kāsāya robes, respectfully attending upon the Blessed One and the Saṅgha of monks with thousands of attendants, led them to their territory, handed over the monastery, and made them spend the rainy season there.

Their treasurer, a householder’s son, was faithful and devoted, along with his wife. He respectfully offered alms to the Saṅgha of monks, with the Buddha at its head. The official appointed in the territory, taking it, along with about eleven thousand men from the countryside, respectfully maintained the giving of alms. There, some countrymen were displeased. They obstructed the giving of alms, ate the almsfood themselves, and burned down the refectory with fire. Having completed the pavāraṇā, the princes, having honored the Blessed One, returned to their father, with the Blessed One in the lead. Having gone there, the Blessed One passed away. And the princes, the official appointed in the territory, and the treasurer, having died in due course, were reborn in heaven together with their retinue, while the displeased people were reborn in hell. Thus, for those two groups of people, passing from heaven to heaven and from hell to hell, ninety-two aeons passed.

Then, in this auspicious aeon, during the time of Kassapa Buddha, those displeased people were born as petas. At that time, people, giving alms for the sake of their departed relatives, dedicate it, saying, “May this be for our relatives,” and they obtain prosperity. Then these petas too, seeing that, approached Kassapa, the Perfectly Enlightened Buddha, and asked, “What, O Blessed One, can we also obtain such prosperity?” The Blessed One said, “Now you cannot obtain it, but in the future, there will be a Perfectly Enlightened Buddha named Gotama; during the time of that Blessed One, there will be a king named Bimbisāra, who was your relative ninety-two aeons ago; he will give alms to the Buddha and dedicate it to you, then you will obtain it.” When this was said, that word was to those petas as if it was said, “You will obtain it tomorrow.”

Then, after one Buddha-interval had passed, our Blessed One arose. Those three princes too, having passed away from the heaven, along with their thousand men, were born in brahmin families in the Magadha country, and gradually taking the ascetic life, became three jaṭilas at Gayāsīsa; the official appointed in the territory was King Bimbisāra; the treasurer, the householder’s son, was a wealthy man named Visākha; his wife was a wealthy man's daughter named Dhammadinnā, but the remaining retinue were reborn as the king’s attendants.

Our Blessed One also, having arisen in the world, having spent seven weeks, gradually arriving at Bārāṇasī, having set in motion the Wheel of Dhamma, having converted the three jaṭilas, beginning with the group of five, along with their retinue of a thousand, went to Rājagaha. There, upon approaching, he established King Bimbisāra in the fruit of Stream-entry, along with eleven nahutas of brahmin householders residing in Aṅga and Magadha. Then, having been invited by the king for a meal on the following day, having accepted in silence, with Sakka, the king of the gods, going in front in the guise of a young man –

‘‘The tamed one with the tamed ones together with ancient jaṭilas, the liberated one with the liberated ones;
Of golden color like a siṅgī gold coin, the Blessed One entered Rājagaha’’ (mahāva. 58) –

Thus, being praised with verses such as these, having entered Rājagaha, he accepted a great donation in the king’s residence. Those petas, thinking, “Now the king will dedicate alms to us, now he will dedicate,” stood surrounding the residence with expectation.

The king, having given alms, thought only of a place for the Blessed One to reside, thinking, “Where should the Blessed One reside?” He did not dedicate that alms to anyone. Thus, not obtaining that alms, the petas, having lost hope, made a very frightening noise in the king’s residence at night. The king, experiencing fear, terror, and agitation, told the Blessed One in the morning: “I heard such a sound, what will happen to me, O Blessed One?” The Blessed One said, “Do not fear, great king, no evil will befall you; however, there are your former relatives born as petas. They, hoping for that same thing for a Buddha-interval, thinking, ‘Having given alms to the Buddha, he will dedicate it to us,’ wandering about, having lost hope because you gave alms yesterday and did not dedicate it, made such a noise.” “If it is given now, would they obtain it, O Blessed One?” “Yes, great king.” “Then, O Blessed One, may the Blessed One consent to the alms for today, I will dedicate it to them.” The Blessed One consented by remaining silent.

The king, having gone to his residence, had a great donation prepared and announced the time to the Blessed One. The Blessed One, having gone to the king’s inner palace, sat down on the prepared seat, together with the Saṅgha of monks. Those petas, thinking, “Perhaps we may obtain it today,” having gone, stood outside the walls and so on. The Blessed One did so that all of them became visible to the king. The king, giving the water of dedication, dedicated it, saying, “May this be for my relatives.” Immediately, lotus- and water lily-covered ponds appeared for the petas. Having bathed and drunk there, their weariness, fatigue, and thirst relieved, they became golden-colored. The king, having given rice gruel, solid food, and soft food, dedicated it. At that very moment, divine rice gruel, solid food, and soft food appeared for them. Having consumed those, they became with satisfied senses. Then, having given cloth, lodging, and so on, he dedicated it. Divine cloths, mansions, spreads, beds, and various ornaments appeared for them. And that entire prosperity of theirs was evident to the king, as the Blessed One willed. The king, seeing that, was exceedingly pleased. Then the Blessed One, having eaten, having finished the meal, spoke the Tirokuṭṭa Discourse to King Bimbisāra for the sake of rejoicing –

14.

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

15.

‘‘When plenty of food and drink, solid food and soft food, is set out;
No one remembers them, due to the actions of beings.

16.

‘‘Thus, relatives give to relatives, those who are compassionate;
Clean, excellent, at the proper time, suitable food and drink.

17.

‘‘‘May this be for our relatives, may the relatives be happy’;
And they gather there, relatives, petas having gathered;
When there is plenty of food and drink, they rejoice respectfully.

18.

‘‘‘May our relatives live long, because of whom we obtain [this];
And our offerings are made, and the donors are not fruitless.’

19.

‘‘For there is no farming there, no cattle-keeping is found;
There is no such trade, no buying and selling with gold;
They live there, the departed petas, by what is given here.

20.

‘‘As water falling on high ground flows down to the lowlands;
Even so, what is given from here benefits the petas.

21.

‘‘As rivers full of water fill the ocean;
Even so, what is given from here benefits the petas.

22.

‘‘‘He gave to me, he did for me, [he was] a relative, friend, and companion of mine’;
One should give alms for the petas, remembering what was done in the past.

23.

‘‘For neither weeping nor sorrow, nor any lamentation;
Is of benefit to the petas, thus stand the relatives.

24.

‘‘But this offering, well-established in the Saṅgha;
Is for their long-term benefit, and serves them in due course.

25.

‘‘This is the duty to relatives that has been shown, great honor has been done to the petas;
And strength has been given to the monks, you have made much merit, not a little.’’

14. There, tirokuṭṭesu means in the outer parts of the walls. Tiṭṭhanti means this is a statement establishing the act of standing, rejecting sitting and so on, meaning they stand outside the doors of the walls of houses and enclosures. Sandhisiṅghāṭakesu ca means at the joints and at the crossroads. Sandhī means a four-cornered road, also called house-joints, wall-joints, and light-joints. Siṅghāṭakā means a three-cornered road. Dvārabāhāsu tiṭṭhanti means they stand relying on the doorposts of city gates and house doors. Āgantvāna sakaṃ gharaṃ means their own home is both the former home of relatives and the home formerly occupied by themselves as owners; since they come to both of those with the perception of it as their own home, therefore he said “āgantvāna sakaṃ gharaṃ.”

15. Thus, the Blessed One, showing the king many petas experiencing the result of envy and stinginess, standing in the outer parts of walls and so on, having come to Bimbisāra’s residence with the perception of it as their own home, even though they had never lived there before, because it was the former home of relatives, with very difficult-to-see, deformed, and frightening appearances, having said the verse “tirokuṭṭesu tiṭṭhanti,” now, showing the terrible nature of the action done by them, he said the second verse, ‘‘pahūte annapānamhī’’.

pahūte means plentiful, abundant, as much as is needed. Indeed, the letter ba is obtained as the letter pa, as in “pahu santo na bharatī” (su. ni. 98) and so on. But some read “bahuke,” but that is a mistaken reading. Annapānamhī means food and drink. Khajjabhojje means solid food and soft food. By this, he shows all four kinds of nutriment, namely, what is eaten, drunk, chewed, and savored. Upaṭṭhite means having come near and standing, prepared, made ready. Na tesaṃ koci sarati sattānaṃ means no one, whether mother, father, son, or grandson, remembers those beings born in the sphere of the petas. What is the reason? Kammapaccayā means due to the causal condition of stingy action done by themselves, which is of the nature of not giving alms and prohibiting alms. Indeed, that action does not allow their relatives to remember them.

16. Thus, the Blessed One, having shown the absence of even the mere remembrance of relatives due to the fruit of action for the petas expecting [alms] from their relatives even when there is plentiful food, drink, and so on, now, praising the alms given by the king, dedicating it to the relatives who have gone to the sphere of the petas, he said the third verse, ‘‘evaṃ dadanti ñātīna’’.

Evaṃ is a word of comparison. It has two connections: some among those beings, due to their kamma conditions, give to their relatives even though they are not able to receive; and, “Mahārāja, just as you gave, so too they give pure, excellent, timely, and suitable food and drink to their relatives, who are compassionate.” Here, dadanti means they give, dedicate, and bestow. Ñātīnaṃ means to relatives connected through the mother and father. Ye means whatever sons and others. Honti means they are. Anukampakā means desiring the welfare and benefit of others. Suciṃ means pure, delightful, and righteous. Paṇītaṃ means excellent. Kālena means at a time suitable for the recipients, or at a time when the departed relatives come and stay near walls and other places. Kappiyaṃ means appropriate, suitable, and fit for the use of the noble ones. Pānabhojanaṃ means drink and food, and by implication, it refers to all gifts.

17. Now, showing the manner in which the gift is considered given to those departed ones, he speaks the first half of the fourth verse, "idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo". This should be connected with the first half of the third verse:

"Evaṃ dadanti ñātīnaṃ, ye honti anukampakā;
Idaṃ vo ñātīnaṃ hotu, sukhitā hontu ñātayo".

Thus, with the word "evaṃ," indicating the manner, the way of giving is shown, implying "they give in this manner, not otherwise," in the sense of the manner of action.

Idaṃ indicates the gift. Vo is merely an expletive, like in "yehi vo ariyā" (MN 1.36). Ñātīnaṃ hotu means may it be for the relatives who have arisen in the realm of the departed. Some also read "no ñātīnaṃ," meaning for our relatives. Sukhitā hontu ñātayo means may those relatives who have arisen in the realm of the departed, experiencing this result, be happy and attain happiness.

"Te ca tattho" etc., he said.

Te means the departed relatives. Tattha means where the gift is given. Samāgantvā means having gathered there to rejoice, thinking, "These relatives of ours are dedicating a gift for our benefit." Pahūte annapānamhī means in that item being given, dedicated to them. Sakkaccaṃ anumodare means believing in the result of kamma, not abandoning respect, with undistracted minds, they rejoice, approve, and become filled with joy and happiness, thinking, "May this gift of ours be for our welfare and happiness."

18.Ciraṃ jīvantū means may they live long, may our relatives be long-lived. No ñātī means our relatives. Yesaṃ hetū means because of whom, relying on whom. Labhāmase means we obtain such wealth. This is showing the manner of praising one's relatives by the departed ones who are experiencing the wealth obtained through dedication. Indeed, the donation becomes immediately fruitful through three factors: the departed ones' approval, the donors' dedication, and the excellence of the offering. Among these, the donors are the specific cause. Therefore, he said, "yesaṃ hetu labhāmase." Amhākañca katā pūjā means a offering has also been made for us by the donors who dedicate in this way, "idaṃ vo ñātīnaṃ hotū," and those dāyakā ca anipphalā are not fruitless because the action consisting of generosity has arisen in that lineage, and it gives its result right there.

Here he says: "Do only relatives who have arisen in the realm of the departed receive wealth, or do others also?" We need not say it, because the Blessed One has explained it in this way. It was said thus:

"We, Gotama, are Brahmins by name; we give gifts and perform meritorious deeds, thinking, 'May this gift accrue to the departed relatives and blood relatives; may the departed relatives and blood relatives partake of this gift.' Does that gift, Gotama, accrue to the departed relatives and blood relatives? Do those departed relatives and blood relatives partake of that gift?" "In some instances, Brahmin, it accrues; in other instances, it does not.

"But what, Gotama, is the instance, and what is the non-instance? Here, Brahmin, someone is a killer of living beings…pe… is of wrong view; on the dissolution of the body, after death, he is reborn in hell. The food of beings in hell, with that he lives there, with that he remains there. This, Brahmin, is a non-instance, where the gift does not accrue to one who is situated there.

"But here, Brahmin, someone is a killer of living beings…pe… is of wrong view; on the dissolution of the body, after death, he is reborn in the animal realm. The food of beings in the animal realm, with that he lives there, with that he remains there. This too, Brahmin, is a non-instance, where the gift does not accrue to one who is situated there.

"But here, Brahmin, someone abstains from killing living beings…pe… is of right view; on the dissolution of the body, after death, he is reborn into the company of humans…pe… is reborn into the company of devas. The food of devas, with that he lives there, with that he remains there. This too, Brahmin, is a non-instance, where the gift does not accrue to one who is situated there.

"But here, Brahmin, someone is a killer of living beings…pe… is of wrong view; on the dissolution of the body, after death, he is reborn in the realm of the departed. The food of beings in the realm of the departed, with that he lives there, with that he remains there. Or whatever is given after him from here by friends, companions, or relatives and blood relatives, with that he lives there, with that he remains there. This, Brahmin, is an instance where the gift accrues to one who is situated there."

"But if, Gotama, that departed relative and blood relative has not arisen in that instance, who partakes of that gift?" "There are other departed relatives and blood relatives, Brahmin, who have arisen in that instance; they partake of that gift."

"But if, Gotama, that departed relative and blood relative has not arisen in that instance, and other departed relatives and blood relatives have also not arisen in that instance, who partakes of that gift?" "That, Brahmin, is an impossibility, an unlikely occurrence, that that instance would be devoid of departed relatives and blood relatives throughout this long time. Moreover, Brahmin, the donor is also not fruitless" (AN 10.177).

19. Now, to show that there is no other cause for obtaining wealth for those who have arisen in the realm of the departed, such as farming or cattle-rearing, and that they survive by what is given from here, "na hi" etc., was said.

Na hi tattha kasi atthī means in that realm of the departed, there is indeed no farming, relying on which the departed could live happily. Gorakkhettha na vijjatī means in this realm of the departed, not only is there no farming, but there is also no cattle-rearing, relying on which they could live happily. Vaṇijjā tādisī natthī means there is no such trade that would be a cause for them to obtain wealth. Hiraññena kayākayaṃ means there is no such buying and selling with money there that would be a cause for them to obtain wealth. Ito dinnena yāpenti, petā kālagatā tahiṃ means they survive only by what is given by relatives or friends and companions, they maintain their existence. Petā means beings who have arisen in the realm of the departed. Kālagatā means those who have passed away at the time of their death. Alternatively, there is the reading "kālakatā," meaning those who have completed their time, who have died, who have reached death. Tahiṃ means in that realm of the departed.

20-21. Now, to explain the aforementioned meaning with similes, he speaks the two verses "unname udakaṃ vuṭṭhaṃ". Their meaning is: Just as water rained down by clouds in an elevated area flows down to a low-lying area, reaching that part of the ground that is low and inclined; even so, the gift given from here accrues to the departed, it is applied to the arising of results. For the world of the departed is like a low-lying place for the flowing of water, for the accrual of gifts. As he said, "This, Brahmin, is an instance where the gift accrues to one who is situated there" (AN 10.177). And just as rivers and great rivers are filled by water flowing down through hollows, foothills, branches, twigs, puddles, and great puddles, and they fill the ocean; even so, the gift given from here accrues to the departed in the manner previously described.

22. Because the departed, overcome by hope, come to the house of relatives thinking, "We might receive something from here," but are unable to ask, "Give this to us," therefore, remembering these objects of recollection for them, the son of good family should give a donation, showing this, he speaks the verse "adāsi me".

Remembering that so-and-so was a relative, due to affection and ability to protect, a friend, so-and-so was a playmate from childhood, a companion - remembering all this, one should give a donation to the departed, one should bestow a gift. Alternatively, there is the reading "dakkhiṇā dajjā," a donation should be given to the departed, thus, it is said that one should remember what was done in the past in the manner of "adāsi me" etc. For this locative case is in the sense of instrument.

23-24. Those beings, however, who remain overcome with weeping and sorrow at the death of a relative, and do not give anything for their benefit, their weeping and sorrow are merely self-torment, and do not accomplish any benefit for the departed, showing this, having spoken the verse "na hi ruṇṇaṃ vā", and then to show the meaningfulness of the donation given by King Magadha, he speaks the verse "ayañca kho". Their meaning has already been said below.

25. Now, because by giving this donation, the king has shown the duty of relatives towards relatives by doing what should be done for relatives, has made it evident to many people, has made a demonstration clear, "You too should fulfill the duty of relatives towards relatives in this very way," and by the fact that those departed ones attained divine wealth, an offering to the departed has been made that is excellent, by satisfying the Saṅgha of monks headed by the Buddha with food and drink, strength has been given to the monks, and by generating a disposition of generosity surrounded by compassion and other virtues, no small amount of merit has been accumulated, therefore, the Blessed One, delighting the king with these virtues as they truly are, speaks the concluding verse "so ñātidhammo".

Ñātidhammo means the doing of what should be done by relatives for relatives. Uḷārā means abundant and prosperous. Balaṃ means physical strength. Pasutaṃ means accumulated. And here, with "so ñātidhammo ca ayaṃ nidassito," the Blessed One encouraged the king with a Dhamma talk. For showing the duty to relatives is encouragement here. With "Petāna pūjā ca katā uḷārā," he exhorted him. "Uḷārā" is praise, and here it is exhortation to repeatedly make offerings. With "Balañca bhikkhūnamanuppadinnaṃ," he roused him. Giving strength to the monks is encouragement here by increasing enthusiasm in giving strength of this kind. With "Tumhehi puññaṃ pasutaṃ anappakaṃ," he delighted him. Mentioning the accumulation of merit is delighting him here by praising his virtues as they truly are; thus the connection should be understood in this way.

At the conclusion of the discourse, for the eighty-four thousand beings whose hearts were stirred by the description of the drawbacks of rebirth in the realm of the departed, and who applied themselves wisely, there was the attainment of Dhamma. On the second day also, he preached this very Tirokuṭṭa discourse to devas and humans. Thus, for seven days, there was the same attainment of Dhamma.

The commentary on the Tirokuṭṭa Petavatthu is finished.

6. Commentary on the Pañcaputtakhādakapetivatthu

Naggā dubbaṇṇarūpāsī (Naked, you are of unsightly form): This was said by the Teacher while dwelling at Sāvatthi, concerning a female peta who eats her five children. It is said that not far from Sāvatthi, in a certain village, the wife of a certain householder was barren. His relatives said to him, "Your wife is barren; let us bring you another maiden." He did not want to because of his affection for his wife. Then his wife, hearing of this matter, said to her husband, "Master, I am barren; another maiden should be brought, lest your lineage be cut off." Urged on by her, he brought another maiden. In due course, she became pregnant. The barren woman, thinking, "Having obtained a son, she will become the mistress of this house," sought a means to cause her abortion, influenced by jealousy. Having ingratiated herself with a certain female ascetic with food and drink, she had her cause the abortion. When the foetus was aborted, she reported it to her mother, and her mother gathered her relatives and reported the matter. They said to the barren woman, "You caused this abortion?" "I did not cause it." "If you did not cause the abortion, take an oath." "If I caused the abortion, may I, destined for a woeful state, overcome by hunger and thirst, give birth to five children every evening and morning, eat them, and not be satisfied, and may I always be foul-smelling and swarming with flies," she lied and took an oath. Not long after, she died and was reborn as a peta of unsightly form not far from that same village.

At that time, eight elders who had spent the rainy season in the countryside, coming to Sāvatthi to see the Teacher, took up residence in a forest place abundant with shade and water not far from that village. Then that peta showed herself to the elders. Among them, the Saṅghathera (Elder of the Sangha) said to that peta:

26.

"Naked, you are of unsightly form, foul-smelling, you stink;
Swarming with flies, what are you standing here?"

Naggā: naked, unclothed. Dubbaṇṇarūpāsī: you are of disfigured form, possessing a very repulsive appearance. Duggandhā: foul-smelling, having an unpleasant odour. Pūti vāyasī: you emit the stench of a corpse from your body. Makkhikāhi parikiṇṇā: swarming all over with blue flies. Kā nu tvaṃ idha tiṭṭhasī: what kind of being are you, standing in this place, wandering here and there? This is the meaning.

Then that peta, being asked thus by the great elder, revealing herself and generating a sense of urgency in beings:

27.

"Venerable sir, I am a peta, destined for a woeful state, belonging to the realm of Yama;
Having done evil deeds, I have gone from here to the peta-world.

28.

"At one time five children, and again five others in the evening;
Having given birth, I eat them, yet they are not enough for me.

29.

"My heart burns, it smokes, with hunger;
I do not get water to drink, see me fallen into misfortune."

She spoke these three verses.

27. There, bhadante: "Venerable Sir," she addresses the elder with respect. Duggatā: gone to a woeful state. Yamalokikā: known as "belonging to the realm of Yama," being included in that peta-world. Ito gatā: gone from this human world to the peta-world by way of rebirth, reborn, is the meaning.

28. Kālena: at the time of the breaking of the night. This is a locative used in the sense of an instrument. Pañca puttānī: five children. This is said with a gender irregularity. Sāyaṃ pañca punāpare: in the evening, again I eat another five children, is the construction. Vijāyitvāna: having given birth to ten children each day. Tepi nā honti me alaṃ: even those ten children are not sufficient for me in a single day to counteract my hunger. Here, nā- is said having been lengthened for the sake of ease in the verse.

29. Pariḍayhati dhūmāyati khudāya hadayaṃ mamā: my heart-region is completely burned, smokes, and is tormented by the fire of the stomach, being oppressed by hunger and craving. Pānīyaṃ na labhe pātuṃ: overcome with thirst, wandering here and there, I do not obtain water to drink. Passa maṃ byasanaṃ gata: see me, venerable sir, who have come to such misfortune, both common and uncommon to the peta existence, she reported the suffering she was experiencing to the elder.

Having heard that, the elder, asking about the deed she had done:

30.

"What evil have you done by body, speech, or mind?
By the ripening of what karma do you eat the flesh of your children?"

Dukkaṭaṃ: evil conduct. Kissa kammavipākena: by the ripening of what kind of karma, from what, killing living beings, or from another of the giving what has not been given, and so on? This is the meaning. Some read, "Kena kammavipākena?" ("By the ripening of what karma?")

Then that peta, relating to the elder the deed she had done:

31.

"My co-wife was pregnant, I devised evil against her;
I, with a corrupted mind, caused an abortion.

32.

"Her foetus of two months, just blood flowed forth;
Then her mother, angered, gathered my relatives;
And had me take an oath, and intimidated me.

33.

"I took a terrible oath, I spoke a false statement;
'I will eat the flesh of my children, if I did that.'

34.

"By the ripening of that karma, and also the false speech;
I eat the flesh of my children, smeared with pus and blood" - she spoke these verses.

31-32. There, sapatī: a woman with the same husband is called a co-wife. Tassā pāpaṃ acetayiṃ: I devised an evil, cruel deed against that co-wife. Paduṭṭhamanasā: with a corrupted mind, or by a corrupted mind. Dvemāsiko: having been established, being two months old, a two-month-old foetus. Lohitaññeva paggharī: breaking up, it flowed out as just blood. Tadassā mātā kupitā, mayhaṃ ñātī samānayī: then her co-wife's mother, angered with me, gathered her relatives. Alternatively, there is the reading "Tatassā," with the word division tato assā.

33-34. Sapathaṃ: an oath. Paribhāsāpayī: she intimidated me with fear. Sapathaṃ musāvādaṃ abhāsisaṃ: showing as having done a deed that she had not done, saying, "If I did that, may I be such and such," she spoke a false, untrue oath. Muttamaṃsāni khādāmi, sacetaṃ pakataṃ mayā: this is the showing of the way in which the oath was made then. If this evil of abortion was done by me, in the future, in subsequent existences, may I eat only the flesh of my children, is the meaning. Tassa kammassā: of that killing of living beings karma done by way of abortion. Musāvādassa cā: and of the karma of false speech. Ubhayaṃ: of both karmas, by the dual ripening. Here, this is a singular number used in the sense of an instrument. Pubbalohitamakkhitā: smeared with pus and blood from childbirth and from disintegration, I eat the flesh of my children, is the construction.

Having thus declared the ripening of her karma, that peta again said to the elders, "Venerable sirs, in this very village I was the wife of such and such a householder, and having committed an evil deed, influenced by jealousy, I was reborn in this peta-existence. It would be good, venerable sirs, if you would go to the house of that householder, and he will give you alms, and may you have that donation dedicated to me, thus I will have liberation from this peta-world." Having heard her words, the elders, feeling compassion for her, entering the house of that householder, established in the nature of seeking alms, for alms. The householder, seeing the elders, with joy arisen, having gone out to meet them and having taken their bowls, having had the elders sit on seats, began to feed them with delicious food. The elders related the matter to the householder and had that donation dedicated to that peta. At that very moment, that peta, freed from that suffering, having regained great prosperity, showed herself to the householder that night. Then the elders, in due course, having gone to Sāvatthi, reported that matter to the Blessed One. And the Blessed One, having made that matter the basis of a talk, taught the Dhamma to the assembled gathering. At the end of the teaching, the great crowd, having regained a sense of urgency, refrained from jealousy and stinginess. Thus, that teaching was fruitful for the great crowd.

The Commentary on the Story of the Peta who Eats her Five Children is Finished.

7. Commentary on the Story of the Peta Who Eats her Seven Children

Naggā dubbaṇṇarūpāsī (Naked, you are of unsightly form): This was said by the Teacher while dwelling at Sāvatthi, concerning a female peta who eats her seven children. It is said that not far from Sāvatthi, in a certain village, a certain lay follower had two sons – established in their early years, endowed with beauty, possessing morality and good conduct. Their mother, thinking, "I have sons," disdained her husband by the strength of her sons. He, despised by his wife, with a disheartened mind, brought another maiden. In due course, she became pregnant. Then his first wife, influenced by jealousy, having flattered a certain physician with a bribe, had him abort her three-month-old foetus. Then, asked by her relatives and her husband, "You caused this abortion?" she lied, saying, "I did not cause it." When they did not believe her, being told, "Take an oath," she took an oath, saying, "Every evening and morning may I give birth to seven children and eat the flesh of my children, and may I always be foul-smelling and swarming with flies."

Not long after, she died and, as a result of that abortion and false speech, having been reborn in the peta-existence, eating the flesh of her children in each birth, she wandered not far from that very village. And at that time, many elders who had spent the rainy season in a village dwelling, coming to Sāvatthi to see the Blessed One, spent the night in a certain place not far from that village. Then that peta showed herself to those elders. The great elder asked her in a verse:

35.

"Naked, you are of unsightly form, foul-smelling, you stink;
Swarming with flies, what are you standing here?"

Asked by the elder, she gave a reply in three verses:

36.

"Venerable sir, I am a peta, destined for a woeful state, belonging to the realm of Yama;
Having done evil deeds, I have gone from here to the peta-world.

37.

"At one time seven children, and again seven others in the evening;
Having given birth, I eat them, yet they are not enough for me.

38.

"My heart burns, it smokes, with hunger;
I do not attain coolness, like one burned by fire in the heat."

38. There, nibbutiṃ: the subsiding of the suffering of hunger and thirst. Nādhigacchāmi: I do not obtain. Aggidaḍḍhāva ātape: like one burned by fire in the very hot heat, I do not attain coolness, is the construction.

Having heard that, the great elder, asking about the deed she had done:

39.

"What evil have you done by body, speech, or mind?
By the ripening of what karma do you eat the flesh of your children?" - he spoke the verse.

Then that peta, relating her rebirth in the peta-world and the reason for eating the flesh of her children:

40.

"I had two sons, both attained to youth;
I, devoid of the strength of sons, disdained my husband.

41.

"Then my husband, angered, brought me a co-wife;
And she conceived, I devised evil against her.

42.

"I, with a corrupted mind, caused an abortion;
Her foetus of three months fell as foul blood.

43.

"Then her mother, angered, gathered my relatives;
And had me take an oath, and intimidated me.

44.

"I took a terrible oath, I spoke a false statement;
'I will eat the flesh of my children, if I did that.'

45.

"By the result of that deed, and also of the lying, I eat my children's flesh, smeared with pus and blood." Thus, she spoke these verses;

40-45.There, puttabalūpetā means endowed with the strength of sons, having gained strength through her sons. Atimaññisaṃ means having exceeded in contempt, I disrespected. Pūtilohitako patī means the embryo falls as decaying blood. The rest is all similar to the preceding. There, eight elders were mentioned, here, many. There, five sons were mentioned, here, seven; this alone is the difference.

The Commentary on the Story of the Female Petī Who Ate Seven Sons is Concluded.

8. Explanation of the Story of the Cow Petā

Kiṃ nu ummattarūpo vā This the Teacher spoke while dwelling at Jetavana, concerning a certain householder whose parents had died. It is said that in Sāvatthī, a certain householder's father passed away. Distraught with grief at his father's death, he wandered around like a madman, crying and asking everyone he saw, "Have you seen my father?" No one was able to dispel his sorrow. However, in his heart, like a lamp in a jar, the underlying condition for the fruit of stream-entry was ablaze.

The Teacher, surveying the world at dawn, saw the underlying condition for his attainment of stream-entry and thought, "It is fitting to bring forth the past cause for this person, to calm his sorrow, and grant him the fruit of stream-entry." The next day, after the meal, having returned from his alms round, without taking a following ascetic, he went to the door of his house. That man, hearing that the Teacher had arrived, went out to meet him, led the Teacher into his house, and when the Teacher was seated on the prepared seat, he paid homage to the Blessed One and sat down to one side. He then asked, "Venerable Sir, do you know where my father has gone?" Then the Teacher said to him, "Lay follower, are you asking about your father in this present existence, or in the past?" Hearing that statement, his sorrow diminished, thinking, "Indeed, I have had many fathers," and he regained a little composure. Then the Teacher, having given a Dhamma talk to dispel his sorrow, knowing that his sorrow was gone and his mind was receptive, established him in the fruit of stream-entry with a progressive Dhamma talk and went to the monastery.

Then the monks started a discussion in the Dhamma hall: "Behold, friends, the power of the Buddha! The lay follower who was overwhelmed with sorrow and lamentation was led to the fruit of stream-entry in an instant by the Blessed One." The Teacher went there, sat down on the excellent Buddha seat prepared for him, and asked, "What is the topic you are discussing now, monks?" The monks told the Blessed One the matter. The Teacher said, "Monks, it is not only now that I have removed his sorrow; I have removed it before as well," and when requested by them, he related the past.

In the past, in Bārāṇasī, a certain householder's father passed away. Overwhelmed with sorrow and lamentation at his father's death, with tearful face and reddened eyes, he circled the funeral pyre, weeping. His son, a young man named Sujāta, wise, intelligent, and endowed with understanding, thinking of a way to dispel his father's sorrow, one day saw a dead cow outside the city. He brought grass and water and placed them in front of it, and stood there saying, "Eat, eat! Drink, drink!" Those who came and went, seeing him, said, "Good Sujāta, are you mad, that you bring grass and water to a dead cow?" He did not reply to anything. People went to his father and said, "Your son has become mad; he is giving grass and water to a dead cow." Hearing that, the sorrow that the householder had concerning his father disappeared. Feeling agitated that "My son has become mad," he quickly went and, rebuking him, said, "Indeed, Sujāta, are you wise, intelligent, and endowed with understanding? Why do you give grass and water to a dead cow?" –

46.

"Are you mad, having cut green grass,
Do you keep saying, ‘Eat, eat,’ to a decrepit ox that is devoid of life?

47.

"A dead ox does not rise up with food and drink;
You are foolish and unwise, just like any other fool." –

kiṃ nu is a word of questioning. Ummattarūpo vā means as if of a mad nature, as if having reached a mental derangement. Lāyitvā means having cut. Haritaṃ tiṇaṃ means fresh grass. Lapasi means you babble. Gatasattaṃ means devoid of life. Jaraggavaṃ means an old ox, a decrepit cow. Annena pānenā means by the green grass or water given by you. Mato goṇo samuṭṭhahe means a dead ox would not rise up, having regained life. Tvaṃsi bālo ca dummedho means you are a fool due to foolishness, and unwise due to the absence of wisdom. Yathā taññova dummatī means just as any other unintelligent person would babble, so you are babbling meaninglessly. Yathā is merely a particle.

Having heard that, Sujāta, revealing his intention to make his father understand –

48.

"These legs, this head, this body with the tail;
The eyes remain just the same; this ox should rise up.

49.

"The hands, feet, body, and head of my grandfather are not seen;
Weeping at a mound of clay, are you not the only fool?" –

ime means these four pādā feet, idaṃ sīsaṃ, savāladhi ayaṃ kāyo means this body together with the tail. Imāni ca nettā means these eyes, just as before death, tatheva tiṭṭhanti means remain with an unchanged appearance. Ayaṃ goṇo samuṭṭhahe means, for this reason, this ox should rise up; my mind might think. Some read "Maññe goṇo samuṭṭhahe," implying, for that reason, I might think that this ox would suddenly rise up. Ayyakassa means of my grandfather, na hatthapādā kāyo sīsaṃ dissati means the hands, feet, body, and head are not seen, but you, father, weep a hundredfold or a thousandfold at a mound of clay made after his bones have been placed inside. Tvaññeva dummati means you alone are unwise, since conditioned things are subject to dissolution. For those who understand, what is the use of lamenting? Thus he taught the Dhamma to his father.

Having heard that, the Bodhisatta’s father thought, "My son, the wise one, did this deed to make me understand." Praising his son, he said, "Dear Sujāta, this was unknown, that all beings are subject to death. From now on, I will not grieve. One must be like this: wise, with the ability to remove sorrow," –

50.

"You extinguished all my burning anxiety,
Like pouring water on me, who was burning like a fire fueled with ghee.

51.

"Indeed, you have removed the dart, the sorrow lodged in my heart;
You have driven away the sorrow for my father from me, who was overcome by sorrow.

52.

"Now I am one who has pulled out the dart, I have become cool, I am at peace;
I do not grieve, I do not weep, having heard you, young man.

53.

"Thus do the wise, who are compassionate;
They turn away from sorrow, as Sujāta did his father." –

ādittaṃ means ignited, burning with the fire of sorrow. Santaṃ means being the same. Pāvakaṃ means fire. Vārinā viya osiñcaṃ means as if sprinkling with water. Sabbaṃ nibbāpaye daraṃ means you extinguished all my mental torment. Abbahī vatā means indeed, you have removed. Sallaṃ means the dart of sorrow. Hadayanissitaṃ means located in the heart like a dart. Sokaparetassā means one who is overwhelmed by sorrow. Pitusokaṃ means the sorrow that arose concerning the father. Apānudī means you removed. Tava sutvāna māṇavā means, young man, having heard your words, I now neither grieve nor weep. Sujāto pitaraṃ yathā means just as this Sujāta turned his father away from sorrow, so too, others who are compassionate and show favor do such good for fathers and others, is the meaning.

Having heard the young man's words, his father became free from sorrow, bathed his head, ate, carried on his work, and after passing away, went to heaven. The Teacher, having brought forth this Dhamma talk, revealed the Truths to those monks. At the end of the Truths, many were established in the fruits of stream-entry and so on. At that time, Sujāta was the Lord of the World.

The Explanation of the Story of the Cow Petā is Concluded.

9. Explanation of the Story of the Great Weaver Petī

Gūthañca muttaṃ ruhirañca pubbaṃ This was said by the Teacher while dwelling at Sāvatthī, concerning a certain weaver petī. It is said that about twelve monks, having taken a meditation subject from the Teacher and seeking a suitable place to reside, saw, near the approaching rains retreat, a delightful forest grove abundant with shade and water, and not too far from a village for alms. After spending one night there, on the second day, they entered the village for alms. There, eleven weavers resided. Seeing those monks, they became delighted and, taking them to their respective houses, served them with excellent food and asked, "Where are you going, Venerable Sirs?" "We will go where it is comfortable for us." "If so, Venerable Sirs, you should reside here," they requested for the rains residence. The monks consented. The lay followers had forest huts built for them there and gave them. The monks entered the rains retreat there.

There, the eldest weaver attended to two monks with the four requisites respectfully, while the others attended to one monk each. The wife of the eldest weaver was faithless, displeased, holding wrong views, and stingy; she did not attend to the monks respectfully. Seeing that, the eldest weaver brought her younger sister to entrust the authority in his house. She, being faithful and pleased, carefully looked after the monks. All those weavers gave each of the monks a robe after they had spent the rains retreat. There, the stingy wife of the eldest weaver, with a corrupted mind, reviled her husband, saying, "May the food and drink that you gave to the Sakyan ascetics be transformed into excrement, urine, pus, and blood in the next world, and may the robes become blazing iron plates!"

There, the eldest weaver, after some time, passed away and was reborn as a tree deity with great power in the Viñjhā forest. However, his stingy wife passed away and was reborn as a petī not far from that same place of residence. Naked, with a repulsive appearance, overcome by hunger and thirst, she went to that earth deity and said, "Lord, I am naked and excessively overcome by hunger and thirst, wandering about. Give me clothing and food and drink." He presented her with divine and excellent food and drink. As soon as she took it, it turned into excrement, urine, pus, and blood, and the robe that was given, when worn by her, became a blazing iron plate. Experiencing great suffering, she threw it off and wandered about, weeping.

At that time, a certain bhikkhu who had completed the rains residence, while going to pay homage to the Teacher, proceeded along the Viñjhā forest with a large caravan. The caravan people, having traveled by night, saw a place in the forest with dense shade and plenty of water during the day. They unharnessed their vehicles and rested for a while. The bhikkhu, however, desiring solitude, went a little further and, having spread his sanghāṭi robe at the foot of a certain thickly shaded tree covered by dense foliage, lay down and fell asleep, his body tired from traveling the path at night. The caravan people, having rested, resumed their journey, but that bhikkhu did not awaken. Then, at eventide, having arisen and not seeing them, he took a wrong path and gradually reached the dwelling place of that devatā. Then that devaputta, having seen him, approached in human form, greeted him, led him into his vimāna, and sat down attending to him, giving him foot-washing and so on. At that time, that petī came and said, "Give me, lord, food and drink, and a garment." He gave her those things. But as soon as she took them, they became nothing but excrement, urine, pus, blood, and blazing iron plates. The bhikkhu, having seen that, became agitated and said to that devaputta:

54.

"Excrement and urine, blood and pus, she consumes; what is the result of what deed?
What deed, indeed, did this woman do, who always eats blood and pus?

55.

"New clothes, beautiful indeed, soft, pure, and woolen;
Given, they become mixed and thorny; what deed, indeed, did this woman do?"

kissa ayaṃ vipāko: what kind of deed is this the result of, which she is now experiencing? Ayaṃ nu kiṃ kammamakāsi nārī: What deed, indeed, did this woman do in the past? Yā sabbadā lohitapubbabhakkhā: She who always eats and consumes only blood and pus. Navāni: newly made, just appeared. Subhāni: beautiful, lovely to see. Mudūni: pleasant to the touch. Suddhāni: of pure color. Lomasānī: woolen, pleasant to the touch, beautiful is the meaning. Dinnāni missā kitakā bhavantī: become like thorny bristles, like iron plates. Alternatively, the reading is "Kīṭakā bhavantī": they become the color of biting creatures is the meaning.

Thus, that devaputta, being asked by that bhikkhu, revealing the deed done by her in a previous birth:

56.

"She was my wife, venerable sir, ungenerous, miserly, stingy;
She scolded and reviled me while I was giving to samaṇas and brāhmaṇas.

57.

"Excrement and urine, blood and pus, may you consume impurity always;
May this be yours in the next world, and may your clothes be like thorns;
Having practiced such evil conduct, she has come here and eats for a long time."

adāyikā: not in the habit of giving anything to anyone. Maccharinī kadariyā: firstly, miserly by nature of the stain of stinginess, and then, by repeatedly indulging in it, stubbornly miserly; thus, she became stingy is the connection. Now, showing her very stinginess, he said ‘‘sā maṃ dadanta’’ etc. There, etādisaṃ: such as that, practicing evil conduct of speech as stated. Idhāgatā: having come to this realm of petas, having attained the state of a peta. Cirarattāya khādatī: eats only excrement and so on for a long time. For her, the result manifests in the very manner in which she scolded. Like a thunderbolt falling on one's own head, it falls upon oneself, instead of elsewhere, on the head, which is called the tenth (organ).

Thus, that devaputta, having related the deed done by her in the past, again said to that bhikkhu, "Is there, venerable sir, any way to release her from this realm of petas?" When it was said, "There is," he said, "Tell me, venerable sir." If a gift is given to the Blessed One and the Ariya-saṅgha, or even to a single bhikkhu, and dedicated to her, and she approves of it, then she will be freed from suffering here. Having heard that, the devaputta gave excellent food and drink to that bhikkhu and dedicated that offering to that petī. Immediately, that petī became nourished, her senses invigorated, satisfied with divine food. Again, giving a pair of divine garments into the hands of that bhikkhu, he dedicated that offering to the Blessed One for the petī. Immediately, she, clothed in divine garments, adorned with divine ornaments, fulfilled in all desires, became like a celestial nymph. And that bhikkhu, by the power of that devaputta, reached Sāvatthi that very day, entered Jetavana, approached the Blessed One, paid homage, gave that pair of garments, and reported that event. The Blessed One also, having made that matter the occasion, taught the Dhamma to the assembled assembly. That teaching was beneficial to the great multitude.

The Commentary on the Mahāpesakārapetavatthu is finished.

10. Commentary on the Khallāṭiyapetavatthu

Kā nu antovimānasmiṃ This was said by the Teacher while dwelling at Sāvatthi, concerning a certain Khallāṭiyapetī. It is said that in the past, in Bārāṇasī, a certain woman who lived by her beauty was beautiful, lovely to see, pleasing, endowed with the utmost beauty, and had an extremely charming mass of hair. For her hairs were dark blue, long, fine, soft, smooth, with curled ends, a double-handful in extent, and hanging loosely down to her girdle in a mass. Seeing that beauty of her hair, the young men were mostly attached to her. Then, some women, unable to bear that beauty of her hair, and overcome by envy, conspired and bribed her own serving maid with gifts, and had her give a medicine to make her hair fall out. It is said that the maid mixed that medicine with bathing powder and gave it to her at the time of bathing in the river Gaṅgā. She rubbed it into the roots of her hair and plunged into the water, and as soon as she plunged in, her hairs fell out completely, roots and all, and her head became like a bald gourd. Then she, with all her hair gone, her head shaved, ugly like a pigeon, unable to enter the city out of shame, wrapped her head in a cloth and made her dwelling in a certain place outside the city, and after a few days, having gotten rid of her shame, she returned from there and made a living by pressing sesame seeds for oil and selling liquor. One day, while two or three men were lying in a deep sleep, drunk with liquor, she stole their loose garments.

Then one day, seeing a thera who was a khīṇāsava going for alms, she invited him to her house with a gladdened heart, had him sit on a seat that was prepared, and gave him oil-soaked immersion in a trough and oil-cake. He accepted and consumed it out of compassion for her. She stood holding an umbrella over him with a pleased mind. And that thera, praising her mind, gave thanks and departed. And that woman, at the very time of giving thanks, made a wish, "May my hairs be long, fine, smooth, soft, and with curled ends."

After that, she died after some time and, as a result of mixed karma, was reborn alone in a golden vimāna in the middle of the ocean. Her hairs came to be just as she had wished. But by stealing the garments of men, she was naked. She repeatedly arose in that golden vimāna and spent an entire Buddha-era naked. Then, when our Blessed One arose in the world and set in motion the excellent wheel of the Dhamma, seven hundred merchants dwelling in Sāvatthi gradually descended into the great ocean by ship, heading for Suvaṇṇabhūmi. The ship in which they were traveling, tossed about by the force of adverse winds, went around here and there and arrived at that place. Then that vimānapetī showed herself to them with the vimāna. Seeing her, the chief merchant asked:

58.

"Who are you, standing inside the vimāna, or do you not come out?
Come out, good lady, let us see you standing outside."

kā nu antovimānasmiṃ tiṭṭhantī: Who are you, standing inside the vimāna, what sort of person or what kind of non-human creature are you? Nūpanikkhamī: Do you not come out from the vimāna? Upanikkhamassu, bhadde, passāma taṃ bahiṭṭhita: Good lady, we wish to see you standing outside, therefore, come out of the vimāna. Alternatively, the reading is "Upanikkhamassu bhaddante": may good be to you is the meaning.

Then, she, revealing her inability to come out outside:

59.

"I am distressed, I am ashamed, to come out naked;
I am covered by my hairs, I have done little merit."

aṭṭīyāmī: I am distressed, troubled, to come out naked. Harāyāmī: I am ashamed. Kesehamhi paṭicchannā: I am covered, my body is hidden by my hairs. Puññaṃ me appakaṃ kata: I have done little merit, only the giving of oil-cake is intended.

Then the merchant, wishing to give her his upper garment:

60.

"Here, I give you an upper garment, wear this cloth;
Having worn this cloth, come out, beautiful one;
Come out, good lady, let us see you standing outside."

handā: take. Uttarīyaṃ: the upper garment, the outer cloak is the meaning. Dadāmi te: I give to you. Idaṃ dussaṃ nivāsayā: You should wear this my upper garment. Sobhane: of beautiful form.

And having spoken thus, he offered her his upper garment, she, showing that it was not suitable for her as it was being given, and how it becomes suitable as it is being given:

61.

"Given by your hand into my hand, it is not suitable for me;
Here is a lay follower, faithful, a disciple of the Sammāsambuddha.

62.

"Having covered him with it, dedicate the offering to me;
Then I will be happy, fulfilled in all desires."

hatthena hatthe te dinnaṃ, na mayhaṃ upakappatī: Sir, given by your hand into my hand, it is not suitable for me, it is not appropriate, it is not fit for use is the meaning. Esetthupāsako saddho: Here, in this crowd of people, there is a lay follower who is faithful, because he is endowed with going for refuge to the Triple Gem and with faith in the result of kamma. Etaṃ acchādayitvāna, mama dakkhiṇamādisā: Having made this lay follower put on the garment being given to me, dedicate that offering to me, give the sharing of merit. Tathāhaṃ sukhitā hessaṃ: Having done so, I will be happy, clothed in divine garments, having attained happiness.

Having heard that, the merchants bathed that lay follower, anointed him, and clothed him with a pair of garments. The compilers of the Saṅgīti, revealing that matter:

63.

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

64.

"Immediately upon the dedication, the result arose;
Food, clothing, and drink, this is the fruit of the offering.

65.

"Then, pure, wearing clean garments, wearing excellent Kāsika cloth;
Laughing, she came out of the vimāna, this is the fruit of the offering."

Spoke three verses.

63. There, taṃ: that lay follower. The word "ca" is merely a particle. Te: by those merchants is the connection. Vilimpetvānā: having anointed with excellent perfume. Vatthehacchādayitvānā: having fed him food of good color, smell, and taste, together with side dishes, they covered him with two garments, a garment for wearing and an upper garment, they gave two garments is the meaning. Tassā dakkhiṇamādisuṃ: they dedicated that offering to that petī.

64. Samanantarānuddiṭṭhe means anū is merely a particle; immediately after the offering to the south. Vipāko udapajjathā means the result of the offering to the south arose for that ghost. What kind of ghost? She said, bhojanacchādanapānīya, meaning food similar to divine food of various kinds, and clothing similar to divine garments, radiant with various dispassionate colors, and drinks of many kinds; the connection is dakkhiṇāya idaṃ īdisaṃ phalaṃ udapajjathā, "such a result arose from the offering."

65. Tato means after receiving the aforementioned food, etc. Suddhā means with a body purified by bathing. Sucivasanā means wearing very pure garments. Kāsikuttamadhārinī means wearing garments even finer than those of Kasi. Hasantī means laughing in a way that proclaimed, "Look at the special result of your offering!" she emerged from the mansion.

Then those merchants, seeing the fruit of merit directly in this way, with minds filled with wonder and amazement, approached that lay follower with joined hands, filled with respect and reverence. He, too, gladdened them further with a Dhamma talk and established them in the refuges and precepts. The deed done by that mansion-ghost was:

66.

"A well-painted, beautiful mansion shines for you;
Tell, O deity, when asked, what deed is this fruit of?"

sucittarūpaṃ means beautifully decorated with paintings of elephants, horses, women, and men, as well as garlands, creeper designs, and the like. Ruciraṃ means delightful and pleasing to see. Kissa kammassidaṃ phalaṃ means of what kind of deed, of what sort of meritorious act, whether giving or moral conduct, is this the fruit?

Being asked thus by them, she, declaring both that this was the fruit of the little meritorious deed she had done and that in the future, in hell, there would be such an unwholesome deed, said:

67.

"To a bhikkhu going on alms round,
A strainer for the oil-dregs,
I gave to one who was upright,
With a mind full of faith.

68.

"Of that meritorious deed,
For a long time, I experience the result;
In this mansion, yet it is but little now.

69.

"Upwards from now, in four months,
There will be my death;
Wholly bitter, terrible,
I shall fall into hell.

70.

"Four-cornered, with four doors,
Divided into portions, measured;
Enclosed by iron walls,
Covered over with iron.

71.

"Its ground is made of iron,
Burning, joined with heat;
On all sides, a hundred yojanas,
Spreading, it always stands.

72.

"There, for a long time, I shall feel,
A painful feeling of suffering;
The fruit of an evil deed,
Therefore, I greatly lament." – thus she spoke in verses.

67. There, bhikkhuno caramānassa means to a certain bhikkhu, with destroyed defilements, going on alms round. Doṇinimmajjani means oil-dregs that are dripping. Ujubhūtassa means to one who has attained uprightness due to the absence of defilements that cause crookedness, deceit, and dishonesty of mind. Vippasannena cetasā means with a mind well pleased with faith in the result of kamma.

68-69. Dīghamantaraṃ the ma-syllable is a euphonic connector; dīghaantaraṃ means a long time. Tañca dāni parittakaṃ means that the fruit of that merit is now little because of the ripening of the kamma, meaning that she will soon pass away from here. Therefore, she said, ‘‘uddhaṃ catūhi māsehi, kālaṃkiriyā bhavissatī’’, indicating that after four months, on the fifth month, her death will occur. Ekantakaṭukaṃ means wholly painful because it is entirely characterized by undesirable sense-impressions. Ghoraṃ means terrible. Nirayaṃ means hell, which obtained the name "Niraya" because there is no happiness there. Papatissahaṃ means "I shall fall."

70. Here, because "Niraya" is understood to mean Avīci Great Hell, in order to show its form, he said ‘‘catukkaṇṇa’’ etc. There, catukkaṇṇaṃ means four-cornered. Catudvāraṃ means endowed with four doors in the four directions. Vibhattaṃ means well-divided.

Bhāgaso means by portions. Mitaṃ means measured. Ayopākārapariyantaṃ means surrounded by a wall made of iron. Ayasā paṭikujjitaṃ means covered over with a layer of iron.

71-72. Tejasā yutā means constantly joined with a great fire with flames rising up on all sides. Samantā yojanasataṃ means in this way, on all sides, externally in all directions, a hundred yojanas, a hundred yojanas. Sabbadā means always. Pharitvā tiṭṭhatī means standing pervading. Tatthā means in that Great Hell. Vedissaṃ means I shall feel, I shall experience. Phalañca pāpakammassa means such an experience of suffering is the fruit of an evil deed done in this way.

When she thus declared the fruit of the deed she had done and the fear of future rebirth in hell, that lay follower, his mind stirred by compassion, thinking, "May I be a support for her," said, "O deity, you have become endowed with the attainment of wealth and success in all desires because of my single act of giving; now, by giving a gift to these lay followers and recollecting the qualities of the Teacher, you will be freed from falling into hell." That ghost, delighted and pleased, saying "Good!", satisfied them with divine food and drink, and gave divine garments and various kinds of jewels, and giving a pair of divine cloths into their hands, intending it for the Blessed One, she sent a message of homage, saying, "Going to Savatthi, with my words, pay homage to the Teacher, saying, 'Venerable sir, a certain mansion-ghost bows to the feet of the Blessed One with her head'," and by her own power, she brought that ship to the desired port on that very day.

Then those merchants, reaching Savatthi in due course from that port, entered Jetavana, gave that pair of cloths to the Teacher, and having announced the homage, they related that event to the Blessed One from the beginning. The Teacher, making that matter the occasion, extensively taught the Dhamma to the assembled gathering, and that teaching was fruitful for the multitude. Those lay followers, on the second day, gave a great offering to the Sangha of bhikkhus with the Buddha at its head and dedicated that to her. And she, passing away from that ghost realm, was reborn in a golden mansion in the Tāvatiṃsa heaven, radiant with various jewels, attended by a thousand nymphs.

The Commentary on the Khallāṭiyā Ghost Story is finished.

11. Commentary on the Nāga Ghost Story

Puratova setena paleti hatthinā ("Ahead, he flees on a white elephant") This was said with reference to two brahmin ghosts while the Teacher was dwelling at Jetavana. It seems that Venerable Saṃkicca, having attained arahantship at the mere age of seven and remaining in the state of a novice, while dwelling in a forest hermitage with about thirty bhikkhus, even averted death that had come from the hands of five hundred robbers for those bhikkhus, and having tamed those robbers, ordained them and went to the presence of the Teacher. The Teacher taught the Dhamma to those bhikkhus, and at the end of the teaching, those bhikkhus attained arahantship. Then Venerable Saṃkicca, having reached full age and received ordination, went to Bārāṇasī with those five hundred bhikkhus and stayed at Isipatana. People, having gone to the presence of the Thera, heard the Dhamma, and with pleased minds, gave alms to the newcomers in turn, group by group. There, a certain lay follower urged the people to [offer] constant alms, and they established constant alms according to their ability.

And at that time, in Bārāṇasī, a certain brahmin with wrong views had two sons and a daughter. Among them, the elder son was a friend of that lay follower. He took him and went to the presence of Venerable Saṃkicca. Venerable Saṃkicca taught him the Dhamma. He was soft-hearted. Then that lay follower said to him, "Give constant alms to one bhikkhu." "It is not our brahmin's custom to give constant alms to the renunciates, the Sakyan monks, therefore I will not give." "What, will you not give alms even to me?" "How can I not give?" he said. "If so, give what you give to me to one bhikkhu." He agreed, saying "Good!", and on the second day, early in the morning, he went to the monastery, brought a bhikkhu, and fed him.

As time went on in this way, having seen the practice of the bhikkhus and having heard the Dhamma, his younger brother and sister became very devoted to the Dispensation and were fond of meritorious deeds. Thus those three people, according to their means, gave gifts and honored, respected, esteemed, and venerated the renunciates and brahmins. But their parents were faithless, displeased, disrespectful to renunciates and brahmins, and indifferent to meritorious deeds, without zeal. Relatives requested his daughter, the girl, for the son of her maternal uncle. Having heard the Dhamma in the presence of Venerable Saṃkicca, stirred with a sense of urgency, he went forth and always went to his mother's house to eat. His mother entices him with her brother's daughter, the girl. Then, longing for that, he approached his preceptor and said, "Venerable sir, I will disrobe; permit me." The preceptor, seeing the attainment of his potential, said, "Novice, wait about a month." He agreed, saying "Good!", and when a month had passed, he announced it in the same way. The preceptor again said, "Wait half a month." When half a month had passed, when it was said in the same way again, he said, "Wait a week." He agreed, saying "Good!". Then, within that week, the house of the novice's maternal aunt, with its roof destroyed, old and with weak walls, struck by wind and rain, collapsed. There, the brahmin, the brahmin woman, and the two sons, crushed by the house, died. Among them, the brahmin and the brahmin woman were reborn in the ghost realm, and the two sons and the daughter in the earth-bound deities. For the elder son, an elephant vehicle arose; for the younger, a mule chariot; for the daughter, a golden palanquin. And the brahmin and the brahmin woman, taking very large iron clubs, struck each other, and in the places struck, very large lumps arose, the size of pots, and in a moment, having ripened, they reached the point of bursting. They, splitting each other's lumps, overcome with anger, merciless, threatening with harsh words, drink pus and blood, but do not obtain satisfaction.

Then the novice, overcome with longing, approached his preceptor and said, "Venerable sir, the days I promised have passed; I will go home; permit me." Then the preceptor, saying to him, "Come when the sun has set, on the waning fourteenth day," went a little behind the Isipatana monastery and stood. And at that time, those two sons of the gods, together with their sister, were going along that very path to attend a yaksha gathering, but their parents, with clubs in their hands, harsh-spoken, black in color, with disheveled, rough, fallen hair, like burned palm stumps, with pus and blood flowing, covered with sores, exceedingly disgusting and repulsive to see, were following them.

Then Venerable Saṃkicca, having arranged the psychic power in such a way that the novice sees all those going, said to the novice, "Do you see these going, novice?" "Yes, venerable sir, I see." "Then ask them about the deeds they have done." He asked those going with the elephant vehicle etc., in order. They said, "Ask those ghosts who are coming behind." The novice addressed those ghosts with verses:

73.

"Ahead, he flees on a white elephant, in the middle, on a mule chariot;
And behind, a maiden is carried on a palanquin, illuminating all ten directions.

74.

"But you, with clubs in your hands, with weeping faces, with broken and shattered bodies;
Having been human beings, what evil did you do, that you drink each other's blood?"

Puratoti means first of all. Setenāti means white. Paletīti means goes. Majjhe panāti means between one riding an elephant and one riding in a palanquin. Assatarīrathenāti the meaning is he goes in a chariot yoked with mules. Nīyatīti means is carried. Obhāsayantī dasa sabbaso disāti means illuminating all ten directions from all around with her own bodily radiance and the radiance of clothes, ornaments, and so on. Muggarahatthapāṇinoti means those who have mallets in their hands, the hands being indicated by the term "hand," because the use of the hand is found in actions such as leveling the ground; thus, the term "hand" specifically indicates the hand itself. Chinnapabhinnagattāti means having bodies cut and broken in various places by the blow of the mallets. Pivāthāti means drink.

Thus, questioned by the novice, those departed spirits recounted all that

Occurrence in four verses:

75.

‘‘He who goes in front on an elephant, a white elephant with a fourfold gait,
That is our eldest son, having given donations, he is happy and rejoicing.

76.

‘‘He who goes in the middle in a chariot yoked with mules, fitted with four and well-adorned,
That is our middle son, un-miserly, a giver, he shines forth.

77.

‘‘She who is carried behind in a palanquin, a wise woman with deer-like, gentle eyes,
That is our youngest daughter, happy and rejoicing with half a share.

78.

‘‘These gave donations in the past, with pleased minds, to ascetics and brahmins,
But we were miserly, revilers of ascetics and brahmins;
These give and are cared for, but we waste away, like a reed that is cut.’’

75. There, puratova yo gacchatīti means of those who are going, he who goes in front. Alternatively, the reading is ‘‘Yoso purato gacchatī,’’ meaning, he who is going in front. Kuñjarenāti means by an elephant named "kuñjara" because it wears away the earth (kuṃ pathaviṃ jīrayati), or it delights and wanders in groves (kuñjesu ramati carati). Nāgenāti means by a nāga, because for it there is nothing that cannot be reached or overcome (nāssa agamanīyaṃ anabhibhavanīyaṃ atthi). Catukkamenāti means with a four-legged gait. Jeṭṭhakoti means the eldest.

76-77. Catubbhīti means with four mules. Suvaggitenāti means with beautiful gait, with a graceful movement. Migamandalocanāti means having gentle eyes like a doe. Bhāgaḍḍhabhāgenāti means by half a share of a portion, because of giving half the share from what she obtained. Sukhīti means happy. This is said by a gender change.

78. Paribhāsakāti means accusers. Paricārayantīti means they direct their senses comfortably here and there in the divine sense pleasures, or they cause care to be taken by attendants, due to the residual effect of their meritorious deeds. Mayañca sussāma naḷova chinnoti means we, however, waste away like a reed cut and thrown in the sun, we become dried up and withered by hunger and thirst, and by beating each other with clubs.

Having thus declared their evil deeds, they said, "We are your maternal uncles and aunts." Hearing that, the novice, stirred with emotion, wondering, "How can food be successfully prepared for those who commit such misdeeds?" asked:

79.

‘‘What is your food, what your resting place, how do you live, you of very evil nature?
Having ruined happiness in abundant, plentiful possessions, today you have attained suffering.’’

Kiṃ tumhākaṃ bhojananti means what kind of food is yours? Kiṃ sayānanti means what kind of resting place? Some read "Kiṃ sayānā," meaning what kind of beds, in what kind of bed do you lie? Kathañca yāpethāti means in what way do you live? "Kathaṃ vo yāpethā" is also a reading, meaning how do you live? Supāpadhamminoti means of exceedingly evil nature. Pahūtabhogesūti means while there were abundant, great possessions. Anappakesūti means not few, but many. Sukhaṃ virādhāyāti means by not doing meritorious deeds, the cause of happiness, having failed in happiness, having ruined it. Some read "Sukhassa virādhenā". Dukkhajja pattāti means today, now, this suffering of having fallen into the realm of departed spirits has befallen.

Thus questioned by the novice, the departed spirits, explaining the matter asked by him:

80.

‘‘Striking one another, we drink pus and blood;
Drinking much, we are not satisfied, nor do we feel pleased.

81.

‘‘Thus, indeed, do beings lament, ungenerous, having passed away, they stand in Yama's realm;
Those who, knowing and obtaining possessions, do not enjoy them, nor do they perform meritorious deeds.

82.

‘‘Tormented by hunger and thirst in the next world, later they languish for a long time, being burnt;
Having done deeds that bring suffering, they experience bitter fruits of suffering.

83.

‘‘Truly, wealth and grain are insignificant, insignificant is life here;
Having known the insignificant as insignificant, a wise person should make an island (of good deeds).

84.

‘‘Those people who thus understand, skilled in the Dhamma,
They do not neglect giving, having heard the words of the worthy ones.’’

They spoke five verses.

80-81. There, na dhātā homāti means we are not satisfied, replete, or content. Nacchādimhaseti means we do not like, we do not produce liking, the meaning is that we do not drink it according to our liking. Iccevāti means just so. Maccā paridevayantīti means just like us, other beings who have committed evil deeds lament and cry. Adāyakāti means those who are ungenerous by nature, the miserly. Yamassa ṭhāyinoti means standing by nature in the realm of departed spirits in Yama's place, designated as the realm of Yama. Ye te vidicca adhigammabhogeti means those who, having found and obtained possessions which are productive of special happiness in the present and in the future. Na bhuñjare nāpi karonti puññanti means just like us, they neither enjoy themselves, nor do they do meritorious deeds consisting of giving, giving to others.

82. Te khuppipāsūpagatā paratthāti means those beings in the next world, in the realm of departed spirits, being overcome by hunger and thirst. Ciraṃ jhāyare ḍayhamānāti means they languish, being burnt by the fire of suffering caused by hunger and so on, and by the fire of remorse arising from saying, "We did not do good, we did evil." Dukhudrānīti means having painful results. Anubhonti dukkhaṃ kaṭukapphalānīti means having done evil deeds with undesirable results, they experience suffering, the suffering of the lower realms, for a long time.

83-84. Ittaranti means not lasting long, impermanent, subject to change. Ittaraṃ idha jīvitanti means in this human world, the life of beings is also insignificant, limited, and small. Therefore, the Blessed One said: "He who lives long, lives a hundred years, or a little more" (dī. ni. 2.91; saṃ. ni. 1.145; a. ni. 7.74). Ittaraṃ ittarato ñatvāti means having examined with wisdom that wealth, grain, and other equipment, and the life of humans, are insignificant, limited, momentary, and not lasting long. Dīpaṃ kayirātha paṇḍitoti means a wise person should make an island, his own support, a foundation of benefit and happiness in the next world. Ye te evaṃ pajānantīti means those people who truly know the insignificant nature of the possessions and life of human beings, they do not neglect giving at any time. Sutvā arahataṃ vacoti means having heard the word of the worthy ones, the Buddhas and other noble ones, having heard it well. The rest is clear.

Thus, those departed spirits, having been asked by the novice, declared that matter and announced, "We are your maternal uncles and aunts." Hearing that, the novice, stirred with emotion, having dispelled his agitation, fell with his head at the feet of his preceptor and said thus: "Venerable sir, that which should be done by one who is compassionate, taking compassion as the basis, that has been done for me by you; I have been protected from a great fall into misfortune; now I have no need of the householder's life, I shall delight in the life of celibacy." Then, venerable Saṃkicca described a meditation subject suitable to his inclination. Practicing that meditation subject, before long he attained arahantship. Venerable Saṃkicca, however, announced that occurrence to the Blessed One. The Teacher, having made that the occasion for a discourse and creating an opening, extensively taught the Dhamma to the assembled company; that teaching was beneficial to the great multitude.

The Commentary on the Nāgapeta Vatthu is Finished.

12. Uragapeta Vatthu

Uragova tacaṃ jiṇṇanti This, the Teacher, while dwelling at Jetavana, spoke concerning a certain lay follower. It is said that in Savatthi the son of a certain lay follower died. Because of the death of his son, he was overwhelmed with grief and sorrow, and unable to go out and do any work, he stayed at home. Then, the Teacher, rising from the Great Compassion attainment at dawn, surveying the world with the Buddha-eye, saw that lay follower, and at forenoon time, having dressed, taking his bowl and robe, went to his house and stood at the door. The lay follower, hearing of the Teacher's arrival, quickly got up, went out to meet him, took the bowl from his hand, led him into the house, prepared a seat, and gave it to him. The Blessed One sat down on the prepared seat. The lay follower, having venerated the Blessed One, sat down to one side. The Blessed One said to him, "Why, lay follower, do you appear to be overwhelmed with sorrow?" "Yes, Blessed One, my beloved son has died, therefore I am grieving." Then the Blessed One, relieving his sorrow, related the Uraga Jātaka (jā. 1.5.19 ff.).

It is said that in the past in the kingdom of Kasi, in Baranasi, there was a brahmin family named Dhammapala. There, the brahmin, his wife, son, daughter, daughter-in-law, and servant were all constantly practicing mindfulness of death. Of those, whoever went out from the house would advise the remaining people and go out without attachment. Then one day, the brahmin went to the field with his son and was plowing. The son was collecting dry grass, leaves, and sticks. There, a black snake, fearing the heat, came out of a tree hollow and bit this brahmin's son. He, overwhelmed by the force of the poison, fell down right there and died, and was reborn as Sakka, king of the gods. The brahmin, seeing his son dead, said to a man passing by near the work site: "Friend, go to my house and tell the brahmin woman thus: 'Having bathed and dressed in clean clothes, quickly come here taking food for one person, garlands, perfumes, and so on.'" He went there and announced it thus, and the people in the house did likewise. The brahmin, having bathed, eaten, and perfumed himself, surrounded by his attendants, placed his son's body on the pyre, lit the fire, and stood without sorrow or grief, contemplating impermanence in his mind, as if burning a log of wood.

Then, the brahmin's son, having been reborn as Sakka, reflecting on his former birth and the merit he had done, feeling compassion for his father and relatives, came there in the guise of a brahmin and, seeing his relatives not grieving, said, "Good sirs, you are burning a deer, give us the meat, we are hungry." "It is not a deer, brahmin, it is a human being," they said. "Was he an enemy of yours?" "He was not an enemy, he was a son born from our loins, virtuous, a young son," they said. "Why do you not grieve when such a virtuous, young son has died?" Hearing that, the brahmin, explaining the reason for not grieving:

85.

‘‘Just as a snake casts off its worn-out skin,
So, when beings die, the body is discarded, devoid of consciousness.

86.

‘‘While being burned, he does not know the lamentation of relatives,
Therefore, I do not weep for him, he has gone according to his destiny.’’

He spoke two verses.

85-86. There, urago means one that goes with the chest, i.e., urago. This is a designation for a snake. Tacaṃ jiṇṇa means old and worn out, due to being decrepit, its own skin, the slough. Hitvā gacchati saṃ tanu means just as a snake sheds its old skin from its body, as if unrolling a slough on a tree, wood, root, or stone, and having abandoned and discarded it, goes as it pleases; even so, a being wandering in Saṃsāra, due to the exhaustion of old karma, abandons its decrepit, worn-out body, goes according to its karma, and is reborn according to future existence; this is the meaning. Eva is said showing the body of the son being burned. Sarīre nibbhoge means when the body, like that of a horse, and of others, becomes devoid of enjoyment, useless. Pete means when he has passed away from life, warmth, and consciousness. Kālakate satī means when he has died. Tasmā means since the body being burned does not know the pain of burning or the weeping and lamentation of relatives because it is devoid of consciousness, therefore I do not weep taking this, my son, as a reason. Gato sotassa yā gatī means if beings who have died are not annihilated, then according to the karma of the deceased who has made opportunity, whatever destination is expected, he has gone there immediately after death; he does not expect the weeping or lamentation of former relatives, nor is any purpose generally achieved by the weeping of former relatives; this is the intention.

When the brahmin had spoken about his reason for not grieving and had revealed his skill in reflection on the appropriate method, Sakka in the form of a brahmin said to the brahmin woman, "My good woman, what was that dead person to you?" "Having carried him in my womb for ten months, having given him milk, having set up his hands and feet, my son was raised by me, O master," she said. "If so, the father, being of male nature, should not weep, but the heart of a mother is soft. Why do you not weep?" Hearing that, she, explaining the reason for not weeping, said:

87.

"Uninvited he came from there, unasked he went from here;
As he came, so he has gone; what is the lamentation in this?"

88.

"Burning, he does not know the lamentation of relatives;
Therefore, I do not weep for him; he has gone to his destiny."

Anabbhito means uninvited, not summoned, "Come, take on the state of being my son." Tato means from there, from the other world where he previously stood. Āgā means he came. Nānuññāto means unpermitted, not released by us, "Go, dear one, to the other world." Ito means from this world. Gato means he has departed. Yathāgato means in what manner he came, he came uninvited by us. Tathā gato means in that very manner he has gone. Just as he came by his own karma, so he has gone by his own karma. By this, he shows ownership of karma. Tattha kā paridevanā means in such an uncontrollable cycle of Saṃsāra, what is the lamentation regarding death? It is inappropriate and should not be done by the wise; he shows.

Having heard the brahmin woman's words, Sakka asked his sister, "My good woman, what was he to you?" "He was my brother, O master." "My good woman, sisters have affection for their brothers. Why do you not weep?" She, too, explaining the reason for not weeping, said:

89.

"If I were to weep, I would become emaciated; what fruit would there be for me in that?
For relatives, friends, and companions, there would only be more displeasure."

90.

"Burning, he does not know the lamentation of relatives;
Therefore, I do not weep for him; he has gone to his destiny."

Sace rode kisā assaṃ means if I were to weep, I would become emaciated, with a very dried-up body. Tattha me kiṃ phalaṃ siyā means in that weeping of mine regarding my brother's death, what fruit, what benefit, would there be? He would not come back to me by that, nor would he go to a good destination by that; this is the intention. Ñātimittasuhajjānaṃ, bhiyyo no aratī siyā means for our relatives, friends, and companions, by my grieving, there would be even more displeasure and suffering than the suffering of my brother's death.

Having heard the sister's words, Sakka asked his wife, "What was he to you?" "He was my husband, O master." "Good woman, women have affection for their husbands, and when he is dead, they become widows and helpless. Why do you not weep?" She, too, explaining her reason for not weeping, said:

91.

"Just as a child cries after the moon as it goes;
Even so is this, whoever grieves for the dead."

92.

"Burning, he does not know the lamentation of relatives;
Therefore, I do not weep for him; he has gone to his destiny." - she spoke the two verses.

Dārako means a young child. Canda means the moon. Gacchanta means rising into the sky. Anurodatī means he cries, "Give me the wheel of my cart." Evaṃsampadameveta means whoever grieves for the dead, this grieving is just like that, of such a kind, like the desire to grasp the moon going through the sky, like wanting something unattainable; this is the intention.

Having heard the words of his wife, Sakka asked the slave woman, "My good woman, what was he to you?" "He was my master, O master." "If so, you must have been made to do menial tasks with beatings by him. Therefore, I suppose you do not weep, thinking, 'I am freed from him'?" "Master, do not say such a thing to me. This is not inappropriate, my master was exceedingly endowed with patience, loving-kindness, and compassion, and spoke justly. He was like a son raised on my lap." Then, "Why do you not weep?" She, too, explaining her reason for not weeping, said:

93.

"Just as an earthenware water pot, broken, cannot be rejoined;
Even so is this, whoever grieves for the dead."

94.

"Burning, he does not know the lamentation of relatives;
Therefore, I do not weep for him; he has gone to his destiny."

Yathāpi brahme udakubbho, bhinno appaṭisandhiyo means, brahmin, just as an earthenware water pot, broken by a blow from a hammer or the like, cannot be rejoined, it does not return to its original state. The rest here is straightforward in meaning, as stated above.

Having heard their discussion, Sakka, with a pleased mind, said, "Good people, you have cultivated mindfulness of death. From now on, you do not need to do work such as plowing," and he filled their house with the seven treasures, and having advised them, "Be diligent, give alms, keep the precepts, perform the Uposatha observance," and having revealed himself to them, he went to his own abode. Those brahmins and others, doing meritorious deeds such as giving alms, after living as long as they lived, were reborn in the heavenly world.

The Teacher, having brought forth this Jātaka, extracted the dart of sorrow from that lay follower, and then revealed the Truths. At the conclusion of the Truths, the lay follower was established in the fruit of Stream-entry.

The Commentary on the Uragapetavatthu is finished.

Thus, in the Petavatthu of the Khuddaka-Aṭṭhakathā,

which is adorned with twelve object-lessons,

The meaning of the first chapter, the Uragavagga, is finished.

2. Ubbarivaggo

1. Saṃsāramocakapetivatthuvaṇṇanā

Naggādubbaṇṇarūpāsī This was said by the Teacher while dwelling at the Veḷuvana, concerning a certain petī in the village of Iṭṭhakavatī in the Magadha country. It is said that in the Magadha country there were two villages named Iṭṭhakavatī and Dīgharāji, where many Saṃsāramocaka heretics lived. In the past, at the end of five hundred years, a certain woman was born in that very Iṭṭhakavatī in a certain Saṃsāramocaka family, and due to her heretical views, having deprived many insects and moths of life, she was reborn among the petas.

Having experienced suffering from hunger, thirst, and so on for five hundred years, when our Blessed One arose in the world and set in motion the excellent Dhamma-wheel, she successively approached Rājagaha, and while he was dwelling in the Veḷuvana, again she was reborn in that very Iṭṭhakavatī in a certain Saṃsāramocaka family. When she was about seven or eight years old and able to play in the street with other girls, the venerable Sāriputta Thera, dwelling in the Aruṇavatī monastery near that village, one day passed by the gate of that village along the road with twelve monks. At that moment, many village girls, having come out of the village and playing near the gate, with pleased minds, and having seen the conduct of their parents, quickly came and saluted the Thera and the other monks with the five-point prostration. But that daughter of an unbelieving family, due to her long unfamiliarity with wholesome deeds, devoid of virtuous conduct, stood carelessly, like an unfortunate person. The Thera, seeing her past conduct, her present rebirth in a Saṃsāramocaka family, and her future fitness for rebirth in hell, knowing that "if she salutes me, she will not be reborn in hell, and even having been reborn among the petas, relying on me, she will obtain prosperity," moved by compassion, said to those girls, "You salute the monks, but this girl is standing like an unfortunate person." Then those girls, having taken her in their hands, dragged her and forcibly made her salute at the feet of the Thera.

Later, when she came of age, she was given to a certain young man in a Saṃsāramocaka family in Dīgharāji, and having become fully pregnant, she died and was reborn among the petas. Naked, with a disfigured appearance, overcome by hunger and thirst, wandering about with a very repulsive appearance, at night she showed herself to the venerable Sāriputta Thera and stood to one side. Seeing her, the Thera said:

95.

"Naked, with a disfigured appearance, emaciated, covered with veins;
With protruding ribs, so thin, who are you standing here?"

Dhamanisanthatā means with a body spread with a network of veins due to being without flesh and blood. Upphāsulike means with protruding ribs. Kisike means with a thin body. Having said "emaciated" earlier, the word "thin" is said again to show that she is extremely thin, with only bones, skin, and sinews. Hearing that, the petī, declaring herself, said:

96.

"I am a petī, venerable sir, unfortunate, a resident of the world of Yama;
Having done evil deeds, I have gone from here to the world of petas." - Having spoken the verse, again asked by the Thera:

97.

"What evil was done by body, speech, or mind?
By the result of what karma have you gone from here to the world of petas?"

Asked about the karma she had done, showing that "having been uncharitable, immoral, and stingy, I was reborn in the realm of petas and am experiencing such great suffering," she spoke three verses:

98.

"There were no compassionate ones for me, venerable sir, neither father nor mother nor relatives;
Who would have urged me, 'Give alms, with a clear mind, to monks and brahmins'?"

99.

"From here, for five hundred years, I wander about like this, naked;
Being consumed by hunger and thirst, this is the fruit of my evil karma."

100.

"I salute you, venerable sir, with a clear mind, have compassion on me, hero, of great power;
And having given something to me, instruct me in whatever it may be, release me from misfortune, venerable sir."

98. There, anukampakā means those who favor with regard to the next world. Bhante is addressing the Thera. Ye maṃ niyojeyyu means mother or father or relatives, with such pleased minds, "Give alms to monks and brahmins," those who would urge me, such compassionate ones there were not for me; this is the connection.

99. Ito ahaṃ vassasatāni pañca, yaṃ evarūpā vicarāmi naggā This petī said this recollecting her state as a petī from her third birth from here, with the intention that even now she wanders about like that for five hundred years. There, ya means because, due to not having done meritorious deeds such as giving alms, having become such a naked petī, from here I wander for five hundred years; this is the connection. Taṇhāyā means from thirst. Khajjamānā means being consumed, being afflicted; this is the meaning.

100. Vandāmi taṃ ayya pasannacittā means, "Venerable sir, I venerate you with a serene mind," showing that "Only this much merit can I do now." Anukampa manti means, "Accept me, have compassion for me, directing your kindness towards me." Datvā ca me ādisa yañhi kiñcī means, "Having given any offering to ascetics or brahmins, dedicate that merit to me, so that I may be liberated from this realm of ghosts." He speaks with this intention. Therefore, she says "mocehi maṃ duggatiyā bhadante".

To show how the Elder responded to the ghost's words, the compilers of the Saṅgīti recited three verses –

101.

"Hearing this, compassionate Sāriputta,
Having given a morsel to the monks, and a hand-sized piece of cloth,
And water from a bowl,
He dedicated the merit to her."

102.

"Immediately upon the dedication,
The result arose;
Food, clothing, and drink,
This was the fruit of the offering."

103.

"Then, pure, wearing clean garments,
Adorned in finest Kāsi silk,
With colorful clothes and ornaments,
She approached Sāriputta."

101-103. There, bhikkhūnanti means "to a bhikkhu"; this is said by a reversal of words. Some read, "Having given a morsel to a bhikkhu." Ālopanti means a mouthful, meaning food just enough for one mouthful. Pāṇimattañca coḷakanti means a piece of cloth the size of one hand. Thālakassa ca pānīyanti means water filling one bowl. The rest is as has been said in the Khallāṭiya Petavatthu.

Then, venerable Sāriputta, seeing that ghost, with her senses delighted, with the color of her skin purified, adorned with divine clothes and ornaments, illuminating all around with her own radiance, having come near and standing close to him, wishing to reveal the fruit of her actions visibly to her, spoke three verses –

104.

"With surpassing beauty,
You stand, O deity;
Illuminating all directions,
Like a medicinal star."

105.

"By what do you have such beauty,
By what does this prosper here for you;
And do those enjoyments arise for you,
Whatever is dear to the mind?"

106.

"I ask you, O deity of great power,
What merit did you do when you were a human being?
By what are you so radiant and powerful,
And your beauty shines in all directions?"

104. There, abhikkantenāti means exceedingly pleasing, beautiful. Vaṇṇenāti means with the color of the skin. Obhāsentī disā sabbāti means illuminating all ten directions, making them one light. How is it like what? He says, "osadhī viya tārakā". Because light is discerned by it, or because it is the giver of strength to medicinal herbs, the star, having obtained the name "osadhī," just as it stands making light all around, just so you are illuminating all directions, is the meaning.

105. Kenāti the word "kiṃ" is for questioning. This is an instrumental case in the sense of a cause, meaning, "By what cause?" Teti means "to you." Etādisoti means "such as this," it is said, "as is seen now." Kena te idha mijjhatīti means, "By what special merit does the fruit of good conduct, obtainable by you now in this place, prosper and succeed?" Uppajjantīti means "arise." Bhogāti means, "by way of being used," possessions having obtained the name "bhogā", are special things such as clothes, ornaments, wealth, and equipment. Ye kecīti encompasses and gathers the possessions without remainder. For this indication is all-encompassing, just as "whatever formations." Manaso piyāti means "to be loved by the mind," pleasing to the mind.

106. Pucchāmīti means "I ask a question, I wish to know." Tanti means "you." Devīti means "O deity, being endowed with divine power." Therefore, he says "mahānubhāve". Manussabhūtāti means "having been born among humans, having attained the state of being human." This is said because, for the most part, beings standing in the state of being human do meritorious deeds. This is the meaning of these verses in brief, but in detail it should be understood in the same manner as said in the commentary on the Vimanavatthu in the Paramatthadīpanī.

Then, being asked again by the Elder, the ghost, revealing the cause obtained for that attainment, spoke the remaining verses –

107.

"Emaciated, lean, and hungry,
Naked, with cracked skin;
The compassionate Sage in the world,
Saw me in such a wretched state."

108.

"Having given a morsel to the monks,
And a hand-sized piece of cloth,
And water from a bowl,
He dedicated the merit to me."

109.

"Behold the fruit of a morsel,
I enjoy food for ten hundred years,
Fulfilling every desire,
With various flavorful curries."

110.

"Behold the result of a hand-sized piece of cloth,
Such as there are cloths
In the conquered territory of Nanda the king."

111.

"More abundant than that, Venerable Sir,
Are my clothes and coverings;
Made of Koseyya silk, wool, and linen,
And of cotton."

112.

"And vast and very valuable,
They hang in the sky;
I wear that,
Whatever is dear to my mind."

113.

"Behold the result of a bowl of water,
Such as it is;
Deep and square,
Are the beautifully made ponds."

114.

"With white water, good landing places,
Cool and without bad smells,
Covered with lotuses and water lilies,
Filled with water-lily filaments."

115.

"I delight, I play, I rejoice,
Without fear from anywhere;
I have come to venerate the compassionate Sage in the world,
Venerable Sir."

107. There, uppaṇḍukinti means one with paleness arisen. Chātanti means hungry, overcome by hunger. Sampatitacchavinti means one with skin of a torn and broken body. Loketi this is a showing of the object of compassion said in the word "kāruṇiko". Taṃ manti means "such as me," me who, in the manner said, is entirely the place of compassion. Duggatanti means "gone to a bad state."

108-109. Bhikkhūnaṃ ālopaṃ datvātiādi is a showing of the deed done by the Elder out of his compassion. There, bhattanti means cooked rice, divine food is the meaning. Vassasataṃ dasāti means "ten centuries," it is said, "a thousand years." This is a locative case in the sense of continuous connection. Bhuñjāmi kāmakāminī, anekarasabyañjananti is construed as "I enjoy food with various tastes and curries, endowed with desires to be desired by others."

110. Coḷassāti, by way of being the chief of gifts, he shows only the merit consisting of giving concerning that. Vipākaṃ passa yādisanti means, "Behold the fruit, known as the result of that giving of cloth, Venerable Sir." But how is that? He says, "yāvatā nandarājassā"tiādi.

Who is this nandarājā? It is said that in the past, among humans of ten thousand years of age, a certain householder living in Bārāṇasī, wandering on a walking tour in the forest, saw a Paccekabuddha in a forest area. That Paccekabuddha, doing robe-making work there, had begun to put it away, having gathered it together because there was not enough wind. Seeing him, that householder, having said, "Venerable Sir, what are you doing?", even though he said nothing due to his frugality, knowing that "the robe cloth is not enough," placed his upper robe at the feet of the Paccekabuddha and left. The Paccekabuddha, taking that, raising it in the wind, made a robe and wore it. That householder, at the end of his life, having died, was reborn in the Tāvatiṃsa heaven, and having experienced divine prosperity there for as long as his life lasted, and having passed away from there, he was born in a certain village about a league from Bārāṇasī, in a minister's family.

At the time he reached the proper age, a festival was proclaimed in that village. He said to his mother, "Mother, give me a cloth, I will play at the festival." She took out a freshly washed cloth and gave it to him. "Mother, this is coarse." She took out another and gave it to him, but he rejected that too. Then his mother said to him, "Dear, in such a house as we are born, we do not have the merit to obtain a cloth more fine than this." "I will go to the place where it can be obtained, Mother." "Go, son, today I wish for you to obtain kingship in the city of Bārāṇasī." He, saying "Good, Mother," venerating his mother, circumambulating her, said, "I am going, Mother." "Go, dear." It seems that such was her thought: "Where will he go? He will sit down in this or that house." But he, being urged on by the rule of merit, having gone out from the village, having gone to Bārāṇasī, lay down on the auspicious stone slab, having covered his head. And that was the seventh day of the king of Bārāṇasī's death.

And the ministers and the chaplain, having done the funeral rites for the king, sitting down in the royal courtyard, consulted, "The king has one daughter, he has no son, a kingdom without a king does not stand, let us send forth the chariot of fortune." They, having harnessed four Sindh horses of kumuda color, having placed the five kinds of royal insignia, headed by the white parasol, in the chariot itself, having sent forth the chariot, had musical instruments played behind it. The chariot, having gone out through the eastern gate, went towards the park. Some said, "Due to familiarity, it is going towards the park, let us turn it back." The chaplain said, "Do not turn it back." The chariot, having circumambulated the boy, stood ready for him to mount. The chaplain, removing the covering, looking at the soles of his feet, said, "Let this island stand, he is fit to rule a single kingdom in the four great islands in the two thousand islands," having said this, he had the musical instruments played, "Play them again, play them again," he had the musical instruments played three times.

Then the boy, opening his mouth, looking around, said, "By what action have I come here, dear ones?" "O god, the kingdom comes to you." "Where is your king?" "He has passed away, lord." "How many days have passed?" "Today is the seventh day." "Is there no son or daughter?" "There is a daughter, O god, there is no son." "Then I will rule the kingdom." They, immediately making a pavilion for the anointing ceremony, having adorned the king's daughter with all ornaments, having brought her to the park, performed the anointing ceremony for the boy.

Then they offered him a cloth worth a hundred thousand. He said, "What is this, dear ones?" "A garment to be worn, O god." "But, dear ones, is it not coarse?" "Among the clothes used by humans, there is nothing finer than this, O god." "Did your king wear such a garment?" "Yes, O god." "I do not think your king was virtuous (A. N. VIII, 1.1.191), bring a golden pitcher, I will obtain a cloth." They brought a golden pitcher. He, having stood up, having washed his hands, having rinsed his mouth, having taken water with his hand, sprinkled it in the eastern direction. Then, breaking through the solid earth, eight wish-fulfilling trees arose. Again, having taken water, he sprinkled it in the southern, western, and northern directions. In all directions, eight each, thirty-two wish-fulfilling trees arose. Some say that in each direction there were sixteen each, sixty-four wish-fulfilling trees. He, having worn one divine cloth, having covered himself with another, saying, "Proclaim by beat of drum that in the conquered territory of King Nanda, women who spin thread should not spin thread," having raised the parasol, mounted on the excellent elephant, adorned and prepared, having entered the city, having ascended to the palace, experienced great prosperity.

As time went on in this way, one day the queen, seeing the king's wealth, showed a gesture of compassion, saying, "Alas, ascetic!" When asked, "What is this, O Queen?" she said, "Great is your wealth, O King. In the past, you did good deeds, but now you do not perform meritorious deeds for the future." "To whom shall we give? There are no virtuous ones," he said. "Jambudīpa is not empty of arahants, O King. You should just prepare the alms, and I will find arahants," she said. The next day, the king prepared a great and valuable almsgiving. The queen, resolving, "If there are arahants in this direction, may they come here and accept our alms," lay down on her chest facing the northern direction. As soon as she lay down, Mahāpaduma Paccekabuddha, the eldest of the five hundred Paccekabuddhas who were the sons of Padumavatī, dwelling in the Himalayas, addressed his brothers, saying, "Venerable ones, King Nanda invites you; please accept his invitation." Having accepted, they immediately came through the air and descended at the northern gate. People announced to the king, "Five hundred Paccekabuddhas have arrived, O King." The king, together with the queen, came, paid homage, took their bowls, led the Paccekabuddhas up to the palace, and there gave them alms. After the meal, the king and queen prostrated themselves at the feet of the Saṅghatthera and the Saṅghanavaka respectively, and requested, "Venerable sirs, may you not be weary of the requisites, may we not diminish in merit. Please grant us the promise to reside here." Having obtained their promise, they had dwelling places built in the garden and attended to the Paccekabuddhas for as long as they lived. When they passed away, they had a proper funeral performed, carried out the bodily rites with sandalwood and other fragrant woods, took the relics, and established a cetiya, thinking, "Even for great and powerful beings like these great queens, death will occur; what then of those like me?" Filled with revulsion, he established his eldest son in the kingdom and himself took ordination as a hermit. The queen, thinking, "When the king has gone forth, what shall I do?" also went forth. Both dwelling in the garden, developed jhānas, spent their time in the bliss of jhāna, and at the end of their lives, were reborn in the Brahma realm. It is said that King Nanda was the great disciple of our Teacher, the Venerable Mahākassapa, and his chief queen was named Bhaddā Kāpilānī.

"As far as Nanda's, in the conquered land, coverings." Here, "vijitasmiṃ" means in the kingdom. "Paṭicchadā" means clothes. They are called "paṭicchadā" because they cover (paṭicchādenti) with these.

111. Now, that ghost (petī), showing that "even more than Nanda's prosperity, my prosperity is greater," said, "Therefore, more abundant, Venerable, are clothes and coverings to me." Here, "tato" means, even from the clothes that were Nanda's possessions, more abundant are clothes and coverings to me, is the meaning. "Vatthānacchādanānī" means both clothes for wearing and clothes for covering. "Koseyyakambalīyānī" means both silk and woolen cloths. "Khomakappāsikānī" means both linen clothes and cotton clothes.

112. "Vipulā" means extensive in length and width. "Mahagghā" means great and valuable in terms of great price. "Ākāsevalambare" means they stand hanging in the sky itself. "Yaṃ yañhi manaso piyaṃ" means whatever is pleasing to my mind, that I take and wear or cover myself with, is the connection.

113. "Of a bowl also, the water, the result see what it is like," showing that the merit of giving and approving of even just a bowlful of water, see how great the result is, she said, "Deep, square, and..." Here, "gambhīrā" means unfathomable. "Caturassā" means square in shape. "Pokkharañño" means lotus ponds. "Sunimmitā" means well-constructed as if by the power of karma.

114. "Setodakā" means with white water, scattered with white sand. "Suppatitthā" means with beautiful banks. "Sītā" means with cool water. "Appaṭigandhiyā" means without repulsive odors, with fragrant scents. "Vārikiñjakkhapūritā" means filled with water covered with the filaments of lotuses, blue lotuses, and so on.

115. "Sāhaṃ" means that I. "Ramāmī" means I find delight. "Kīḷāmī" means I indulge my senses. "Modāmī" means I am joyful with the attainment of wealth. "Akutobhayā" means without any arising fear, I live freely and happily. "Bhante, vanditumāgatā" means, Venerable, I have come to pay homage to you, the cause of obtaining this divine prosperity. Whatever here is not separate in meaning has already been stated in its place.

Thus, when that ghost (petī) had spoken, Venerable Sāriputta, while dwelling in Iṭṭhakavatī, to the people of the two villages called Dīgharājī who had come to his presence, explaining this matter in detail, having roused their emotions, freed them from deeds that lead to the bondage of Saṃsāra, and established them in the state of being lay followers. That event became known among the monks. The monks reported that matter to the Blessed One. The Blessed One, making that matter the occasion, taught the Dhamma to the assembled gathering, and that teaching was beneficial to the great multitude.

The Commentary on the Saṃsāramocaka Petavatthu is finished.

2. Sāriputtattheramātupetivatthuvaṇṇanā

"Naked, of unsightly form..." This was spoken by the Teacher while dwelling at Veḷuvana, concerning the ghost (petī) who was the mother of Venerable Sāriputta in his fifth previous existence. Once, Venerable Sāriputta, Venerable Mahāmoggallāna, Venerable Anuruddha, and Venerable Kappina were dwelling in a certain forest retreat not far from Rājagaha. At that time, in Bārāṇasī, a certain brahmin was rich, wealthy, and possessed of great abundance, an open house to ascetics, brahmins, the poor, beggars, mendicants, and supplicants, giving food, drink, clothing, bedding, and so on. While giving, he treated those who came at the appropriate time and in the appropriate manner with all kinds of hospitality, beginning with water for the feet and foot massage, and before the meal, he respectfully served the monks with food and drink. Going to another country, he said to his wife, "Lady, without neglecting this established practice of giving, respectfully attend to it." She, having agreed, "Good," as soon as he had departed, cut off the established practice of giving to the monks. But to the travelers who had come to stay, she showed old rice thrown from the back of the house, saying, "Live here." When the travelers came there for food, drink, and so on, she would say harsh words, taking the names of whatever was impure and disgusting: "Eat feces, drink urine, drink blood, eat the brain of your mother."

She, after some time, having died, propelled by the power of her karma, was reborn in the realm of ghosts (petas), experiencing suffering in accordance with her verbal misconduct. Remembering her connection from her previous life, desiring to approach Venerable Sāriputta, she arrived at the gate of his monastery, but the deities of the monastery gate prevented her from entering the monastery. She had been the mother of the Thera in his fifth previous existence, therefore she said this: "I am the mother of the Venerable Sāriputta in his fifth previous existence. Give me entrance to see the Thera." Hearing that, the deities permitted her entrance. Having entered, standing at the end of the cloister, she showed herself to the Thera. The Thera, his mind stirred by compassion, asked in a verse:

116.

"Naked, of unsightly form you are,
Lean, with veins spread out;
With protruding ribs, emaciated, gaunt, who are you standing here?"

Asked by the Thera, she, giving a reply, said:

117.

"I am your own mother,
In former different births;
Born into the realm of ghosts,
Afflicted with hunger and thirst.

118.

"That which is discarded, spat out, phlegm,
Nasal mucus, and mucus;
The fat of those being burned,
And the blood of those who have given birth.

119.

"And the blood of those whose noses or heads have been cut off due to wounds;
Overcome by hunger, I eat that which is discharged by men and women.

120.

"I eat pus and blood, of animals and humans;
Without shelter, without a home, devoted to charnel grounds.

121.

"Give me alms, dear son, having given, dedicate it to me;
Perhaps I may be freed from eating pus and blood,"—she spoke five verses.

117. Here, "ahaṃ te sakiyā mātā" means I am your own mother in terms of giving birth. "Pubbe aññāsu jātīsū" means even being a mother, not in this life, but in former different births, it should be seen as in the fifth previous existence. "Upapannā pettivisayaṃ" means having gone to the realm of ghosts by way of rebirth. "Khuppipāsasamappitā" means afflicted by hunger and thirst, constantly overcome by hunger and thirst, is the meaning.

118-119. "Chaḍḍitaṃ" means leftovers, vomit is the meaning. "Khipitaṃ" means impurities that come out of the mouth with spitting. "Kheḷaṃ" means spittle. "Siṅghāṇikaṃ" means impurities that drip from the brain and come out of the nose. "Silesumaṃ" means phlegm. "Vasañca ḍayhamānānaṃ" means the fat and oil of corpses burning on the pyre. "Vijātānañca lohitaṃ" means the blood of women who have given birth, and also includes the placenta by the word "ca". "Vaṇikānaṃ" means of those with wounds. "Yaṃ" is connected to "yaṃ lohitaṃ" (whatever blood). "Ghānasīsacchinnānaṃ" means the blood of those whose noses have been cut off and those whose heads have been cut off, that I eat, is the connection. "Ghānasīsacchinnānaṃ" includes the head of the teaching, since I eat the blood of those whose hands, feet, etc., have been cut off as well. Thus, it should be seen that by "vaṇikānaṃ," the blood of those (with wounds) is also included. "Khudāparetā" means having been overcome by hunger. "Itthipurisanissitaṃ" shows that I consume the aforementioned and other pus, blood, skin, flesh, tendons, etc., that come from the bodies of men and women.

120-121. "Pasūnaṃ" means of goats, cows, buffaloes, etc. "Aleṇā" means without refuge. "Anagārā" means without a dwelling. "Nīlamañcaparāyaṇā" means beds or couches of refuse discarded in the cemetery. Or "nīlā" means the charnel ground, which is full of ashes and embers, is intended, and that itself is like a couch to lie on, is the meaning. "Anvādisāhi me" means dedicate the giving in such a way that the alms given are suitable for me. "Appeva nāma mucceyyaṃ, pubbalohitabhojanā" means perhaps by your dedication, I may be freed from this life of eating pus and blood.

Hearing that, Venerable Sāriputta, the next day, having invited Venerable Mahāmoggallāna and three other Theras, while wandering for alms in Rājagaha with them, went to the residence of King Bimbisāra. The king, seeing the Theras, paid homage and asked, "What is the reason for your coming, Venerable?" Venerable Mahāmoggallāna told the king that event. The king, saying, "Unknown, Venerable," having dismissed the Theras, summoned all the administrative officials and ordered, "Build four huts in a secluded place not far from the city, endowed with shade and water." In the inner palace, having divided it into three according to sufficient distinctions, he had four huts prepared, and himself went there and did what was appropriate. When the huts were completed, having prepared all the offerings, and having provided food, drink, clothing, and other requisites and all the suitable equipment for the Saṅgha headed by the Buddha and for the four directions, he entrusted all that to Venerable Sāriputta. Then the Thera, dedicating it to that ghost (petī), gave all that to the Saṅgha headed by the Buddha and to the four directions. That ghost (petī), approving of it, was reborn in the world of the devas, and having become endowed with all desirable things, on the following day, approaching Venerable Mahāmoggallāna, paid homage and stood there. The Thera questioned her, and she described in detail her rebirth as a ghost (petī) and again her rebirth among the devas. Therefore, it was said:

122.

"Having heard the words of his mother, Upatissa, full of compassion,
Invited Moggallāna, Anuruddha, and Kappina.

123.

"Having made four dwellings, she gave to the Sangha in the four directions;
Dwellings, food, and drink, she gave as alms to her mother."

124.

"Immediately upon giving, the result arose;
Food, drink, and clothing, this is the fruit of alms."

125.

"Then, pure, wearing clean garments, adorned in the finest Kāsika cloth,
Adorned with various clothes and ornaments, she approached Kolika."

123. There, saṅghe cātuddise adā means she gave to the Sangha in the four directions, she bestowed, is the meaning. The rest is as previously stated.

Then Venerable Mahāmoggallāna asked that peta:

126.

"With surpassing beauty, you stand, O deity;
Illuminating all directions, like a star among herbs.

127.

"By what deed do you have such beauty, by what does this succeed for you here?
And these enjoyments arise for you, whatever is dear to the mind.

128.

"I ask you, O deity of great power, what meritorious deed did you do as a human being?
By what are you so radiant with power,
And your beauty shines in all directions?" - he asked;

129-133. Then she replied beginning with "sāriputtassāhaṃ mātā". The rest is as previously stated. Then Venerable Mahāmoggallāna announced that occurrence to the Blessed One. The Blessed One, making that matter the reason for a discourse, taught the Dhamma to the assembled gathering; that teaching was beneficial to the great multitude.

The Commentary on the Story of the Peta, Mother of Sāriputta, is Finished.

3. Mattāpetivatthuvaṇṇanā

Naggā dubbaṇṇarūpāsī (Naked, of unsightly form) This was said by the Teacher while dwelling at Jetavana, concerning a peta named Mattā. It seems that in Sāvatthi, a certain householder was faithful and devoted. His wife was unfaithful, undevoted, angry, and barren, named Mattā. Then that householder, fearing the break in the family lineage, brought another maiden named Tissā from a family of similar status. She was faithful and devoted, and dear and pleasing to her husband, and before long, becoming pregnant, she gave birth to a son after ten months, his name was Bhūta. She, as the mistress of the house, diligently attended to four monks, but the barren woman was jealous of her.

Both of them, one day, having washed their heads, stood with wet hair, the householder, with affection attached to Tissā because of her good qualities, stood conversing with her at length with a pleasing heart. Mattā, unable to bear this, overcome with jealousy, swept the house and poured the rubbish that had been collected onto Tissā's head. She, at another time, having died, was reborn in the realm of petas, and by the power of her own deeds, she experienced five kinds of suffering. But that suffering is known only in the Pali. Then one day, that peta, after sunset, showed herself to Tissā, who was bathing at the back of the house. Seeing her, Tissā -

134.

"Naked, of unsightly form, emaciated, with veins spread out,
With protruding ribs, how thin, who are you standing here?" -

She asked in verse. The other one -

135.

"I am Mattā, you are Tissā, I was your co-wife before;
Having done evil deeds, I have gone from here to the world of petas." -

ahaṃ mattā tuvaṃ tissā means I am named Mattā, you are named Tissā. Pure means in a former existence. Te means I was your co-wife, is the meaning. Again, Tissā -

136.

"What evil deed was done by body, speech, or mind?
By the result of what deed have you gone from here to the world of petas?" -

In the verse, she asked about the deed that was done. Again, the other one -

137.

"I was fierce and harsh, envious, miserly, and deceitful;
Having spoken harsh words, I have gone from here to the world of petas." -

caṇḍī means angry. Pharusā means harsh-spoken. Āsi means I was. Tāhaṃ means that I. Duruttaṃ means ill-spoken, meaningless words. From here on, the verses occurred only in the manner of their conversation and replies -

138.

"I also know everything, how you were fierce;
But I ask you something else, by what are you covered in dust?

139.

"You had washed your head, were wearing clean clothes, adorned;
And I was excessively, even more adorned than you.

140.

"While I was looking on, he conversed with you, the husband;
Then great envy arose in me, anger arose in me.

141.

"Then having taken dust, I poured that dust on you;
By the result of that deed, I am covered in dust."

142.

"I also know everything, that you poured dust on me;
But I ask you something else, by what are you afflicted with scabies?

143.

"Both of us, carriers of medicine, went to the forest;
You brought medicine, and I brought kapikacchu fruits.

144.

"Without you knowing, I scattered it on your bed;
By the result of that deed, I am afflicted with scabies."

145.

"I also know everything, that you scattered it on my bed;
But I ask you something else, by what are you naked?

146.

"There was an occasion for friends, an assembly for relatives;
And you were invited, with your husband, but not I.

147.

"Without you knowing, I removed your garment;
By the result of that deed, I am naked."

148.

"I also know everything, that you removed my garment;
But I ask you something else, by what do you smell of excrement?

149.

"Your perfume and garland, and fresh unguent;
I threw into a dung heap, that evil was done by me;
By the result of that deed, I smell of excrement."

150.

"I also know everything, that evil was done by you;
But I ask you something else, by what are you destitute?

151.

"It was equal for both of us, whatever wealth was in the house;
With opportunities for giving present, I made no refuge for myself;
By the result of that deed, I am destitute."

152.

"You yourself told me that, that you engage in evil deeds;
For by evil deeds, a good destination is not easily attained.

153.

"You used to reproach me to my face, and also you were jealous of me;
See what the result of evil deeds is like.

154.

"Those houses, and those slave women, and these ornaments;
Others attend to them, enjoyments are not eternal.

155.

"Now the father of Bhūta is coming home from the market;
Perhaps he might give something to you, do not go from here yet.

156.

"I am naked, of unsightly form, emaciated, with veins spread out;
This is just a loincloth for women, may the father of Bhūta not see me.

157.

"Well then, what shall I give you, or what shall I do for you?
By which you would be happy, fulfilled in all desires.

158.

"Four monks from the Sangha, and four individuals;
Having fed eight monks, dedicate the merit to me;
Then I would be happy, fulfilled in all desires."

159.

"Good," having promised, she fed eight monks;
Having covered them with clothes, she dedicated the merit to her.

160.

"Immediately upon dedication, the result arose;
Food, clothing, and drink, this is the fruit of alms."

161.

"Then, pure, wearing clean garments, adorned in the finest Kāsika cloth,
Adorned with various clothes and ornaments, she approached her co-wife.

162.

"With surpassing beauty, you stand, O deity;
Illuminating all directions, like a star among herbs.

163.

"By what deed do you have such beauty, by what does this succeed for you here?
And these enjoyments arise for you, whatever is dear to the mind.

164.

"I ask you, O deity of great power, what meritorious deed did you do as a human being?
By what are you so radiant with power, and your beauty shines in all directions?"

165.

"I am Mattā, you are Tissā, I was your co-wife before;
Having done evil deeds, I have gone from here to the world of petas.

166.

"By the gift given by you, I rejoice, free from fear;
May you live long, sister, together with all your relatives;
The sorrowless, stainless state, the abode of those with mastery.

167.

"Having practiced the Dhamma here, having given gifts, O beautiful one;
Having removed the stain of stinginess, root and all, blameless, go to the heavenly state."

138. There, sabbaṃ ahampi jānāmi, yathā tvaṃ caṇḍikā ahū means "caṇḍī ca pharusā cāsi" (you were fierce and harsh), all that was said by you, I also know all of that, how you were fierce, angry, harsh-spoken, envious, miserly, and deceitful. Aññañca kho taṃ pucchāmī means again, I now ask you something else. Kenāsi paṃsukunthitā means by what deed have you been covered in rubbish and dust, with a body entirely covered and strewn, is the meaning.

139-40. Sīsaṃnhātā means having washed her head. Adhimattaṃ means exceedingly. Samalaṅkatatarā means well, exceedingly adorned. Or alternatively, the reading is "adhimattā," extremely intoxicated, intoxicated with pride and conceit, dependent on pride, is the meaning. Tayā means by you. Sāmikena samantayī means he spoke with the husband in the manner of affectionate conversation and greeting.

142-144. Khajjasi kacchuyā means you are eaten away by the disease of scabies, you are afflicted, is the meaning. Bhesajjahārī means carriers of medicine, bringers of medicinal herbs. Ubhayo means both, you and I, is the meaning. Vanantaṃ means to the forest. Tvañca bhesajjamāharī means you brought medicine that was said by doctors, that was beneficial to yourself. Ahañca kapikacchuno means but I brought the fruits of kapikacchu, fruits that are difficult to touch. Kapikacchū is also called sayaṃbhūtā, therefore it means she brought the leaves and fruits of sayaṃbhūtā. Seyyaṃ tyāhaṃ samokiriṃ means I scattered the leaves and fruits of kapikacchu all around on your bed.

146-147. Sahāyānaṃ means of friends. Samayo means gathering. Ñātīnaṃ means of relatives. Samitī means assembly. Āmantitā means invited in the manner of a celebratory occasion. Sasāminī means with her husband, together with her husband, is the meaning. No ca khohaṃ means but I was not invited, is the connection. Dussaṃ tyāhaṃ means the garment of you. Apānudiṃ means I secretly took away, I seized.

149. Paccagghaṃ means fresh, or of great value. Atāresiṃ means I threw. Gūthagandhinī means smelling of the odor of excrement, smelling of feces.

151. Yaṃ gehe vijjate dhanaṃ means whatever wealth is found in the house, that which is wealth in the house, that is equal and the same for both you and me, for both of us. Santesū means in the presence of. Dīpaṃ means a refuge, he speaks in reference to meritorious deeds.

152. In this way, that female peta, having stated the matter questioned by Tissa, then, without repeating her previous words, revealed her own offense, saying, "tadeva maṃ tva..." and so on. Here, "tadeva" means at that very time, while I was still in human existence. Alternatively, there is the reading "tatheva," meaning just as it is now, that is, in the same way. "Maṃ" refers to herself, "tvaṃ" to Tissa. "Avacā" means you said. To show how she spoke, "pāpakamma..." and so on was said. The reading "pāpakammānī" also exists. She says, "Just as you previously spoke to me, advising, 'You only do evil deeds, and with evil deeds, a good destination is not easily attained, but rather a bad destination is easily attained,' that is just how it is."

153. Having heard that, Tissa spoke three verses beginning with "vāmato maṃ tvaṃ paccesī." Here, "vāmato maṃ tvaṃ paccesī" means you approach me in a contrary way; though I am for your benefit, you treat me as your adversary and take me to task. "Maṃ usūyasī" means you are jealous of me; you envy me. "Passa pāpānaṃ kammānaṃ, vipāko hoti yādiso" means see directly how terrible the result of evil deeds is.

154. "Te aññe paricārenti" means the female slaves in the house and these ornaments, previously acquired by you, others now attend to and enjoy. "Ime" is used with a change of gender (neuter instead of feminine). "Na bhogā honti sassatā" means these possessions are not permanent, they are unstable and temporary, and they are greatly desirable; therefore, jealousy, miserliness, and so on should not be done for their sake. This is the implied meaning.

155. "Idāni bhūtassa pitā" means the father of my son, who has just been born, the householder. "Āpaṇā" means he will come "gehaṃ ehiti" from the shop to this house. "Appeva te dade kiñcī" means when the householder comes to the house, he might give you some offering that is fitting to be given. "Mā su tāva ito agā" means, feeling compassion for her, she says, "Do not go away from this place behind the house."

156. Having heard that, the female peta, revealing her own inclination, spoke the verse "naggā dubbaṇṇarūpāmhī." Here, "kopīnametaṃ itthīnaṃ" means this nakedness and ugliness should be covered; it is the shame of women that should be concealed. "Mā maṃ bhūtapitāddasā" means, feeling ashamed, she says, "Therefore, may the father of my son, the householder, not see me."

157. Having heard that, Tissa, with compassion arising, spoke the verse "handa kiṃ vā tyāhaṃ dammī." Here, "handā" is a particle used in the sense of inquiry. "Kiṃ vā tyāhaṃ dammī" means what shall I give you? What cloth shall I give, or perhaps food? "Kiṃ vā tedha karomaha" means what other assistance shall I do for you here at this time?

158. Having heard that, the female peta spoke the verse "cattāro bhikkhū saṅghato." Here, "cattāro bhikkhū saṅghato, cattāro pana puggale" means feed four monks from the Saṅgha in terms of the community and four monks in terms of individuals, thus eight monks in total, according to their preference, and dedicate that merit to me; give the sharing of merit to me. "Tadāhaṃ sukhitā hessaṃ" means when you dedicate the merit to me, then I will be happy, attaining happiness and fulfilling all wishes.

159-161. Having heard that, Tissa, having told that matter to her husband, on the second day fed eight monks and dedicated the merit to her. Immediately, she, having regained divine prosperity, again approached Tissa. To show that matter, the compilers of the Saṅgīti placed these three verses beginning with "sādhūti sā paṭissutvā."

162-167. But when she approached and stood there, Tissa questioned her with three verses beginning with "abhikkantena vaṇṇenā." The other one, having identified herself with the verse "ahaṃ mattā," having given her approval with the verse "ciraṃ jīvāhī," gave advice with the verse "idha dhammaṃ caritvānā." Here, "tava dinnenā" means by what was given by you. "Asokaṃ virajaṃ ṭhānaṃ" means the divine abode without sorrow because of the absence of sorrow, and without dust because of the absence of sweat and dirt; all this is said referring to the deva world. "Āvāsaṃ" means abode. "Vasavattinaṃ" means those who wield power over themselves through divine authority. "Samūlaṃ" means with the root, which is greed and hatred. For greed and hatred are the root of miserliness. "Aninditā" means unblamed, praised; "saggamupehi ṭhānaṃ" means attain the divine abode named "sagga" because it is supremely excellent with respect to objects such as forms; may you be devoted to a good destination. The rest is self-explanatory.

Then Tissa told that event to the householder, the householder told the monks, and the monks told the Buddha. The Buddha, having made that matter the occasion, taught the Dhamma to the assembled company. Having heard that, the great multitude, regaining a sense of urgency, having removed the stain of miserliness and so on, being devoted to generosity, morality, and so on, became devoted to a good destination.

The Commentary on the Mattāpetavatthu is finished.

4. Nandāpetivatthuvaṇṇanā

Kāḷī dubbaṇṇarūpāsīti This was said by the Teacher while dwelling at Jetavana, concerning a female peta named Nandā. It is said that not far from Sāvatthī, in a certain village, there was a lay follower named Nandisena, faithful and devoted. But his wife, named Nandā, was faithless, undevoted, miserly, fierce, harsh-spoken, disrespectful to her husband, excessively angry, and she reviled and abused her mother-in-law with accusations of theft. In due course, she died and was reborn in the peta realm. Wandering not far from that same village, one day she showed herself to the lay follower Nandisena as he was leaving the village. Seeing her, he said:

168.

"You are black, ugly, coarse, and of frightening appearance;
You are cross-eyed and have discolored teeth; I do not think you are a human being."

kāḷīti black-colored; her complexion was like burnt charcoal. "Pharusā" means having a rough body. "Bhīrudassanā" means having a frightening appearance, with a terrifying manner. Alternatively, there is the reading "bhārudassanā," meaning having a burdensome appearance, difficult to look at due to ugliness and so on. "Piṅgalā" means having cross-eyes. "Kaḷārā" means having discolored teeth. "Na taṃ maññāmi mānusi" means I do not think you are a human being; I think you are certainly a peta. This is the implied meaning. Having heard that, the female peta, revealing herself, said:

169.

"I am Nandā, wife of Nandisena;
Having done evil deeds, I have gone to the world of petas from here."

ahaṃ nandā nandisenāti O husband Nandisena, I am named Nandā. "Bhariyā te pure ahuṃ" means in a previous birth, I was your wife. Further on—

170.

"What evil deed did I do by body, speech, or mind,
That by the result of which deed, I have gone to the world of petas from here?"

This is the question of the lay follower. Then she (said):

171.

"I was fierce and coarse, and also disrespectful to you;
Having spoken harsh words, I have gone to the world of petas from here."

She explained. Again, he (said):

172.

"Here, I will give you an upper garment; put on this cloth;
Having put on this cloth, come, I will take you home.

173.

"Having gone home, you will obtain clothing, food, and drink;
And you will see your sons, and you will see your daughters-in-law." Then she (said):

174.

"What is given to you hand to hand is not suitable for me;
Rather, feed monks who are virtuous,

175.

"Free from lust, and learned, with food and drink, and dedicate the merit to me;
Then I will be happy, fulfilling all wishes."

She spoke two verses. Then—

176.

"He, having agreed, made abundant giving;
Food, drink, edibles, and also clothing and lodgings;
Umbrellas, perfumes, garlands, and various kinds of footwear.

177.

"Having satisfied the monks who are virtuous, free from lust, and learned,
With food and drink, he dedicated the merit to her.

178.

"Immediately upon the dedication, the result arose;
Food, clothing, and drink—this is the result of the offering.

179.

"Then, pure and wearing clean clothes, wearing the finest silk;
Adorned with various clothes and ornaments, she approached her husband."

These four verses were spoken by the compilers of the Saṅgīti. After that—

180.

"With surpassing beauty, as you stand there, O deity,
Illuminating all directions, like the morning star.

181.

"By what do you have such beauty? By what do you prosper here?
And do those enjoyments arise for you, whatever is pleasing to the mind?

182.

"I ask you, O deity of great power, what merit did you do when you were a human being,
That you are thus ablaze with power, and your complexion illuminates all directions?"

183.

"I am Nandā, wife of Nandisena;
Having done evil deeds, I have gone to the world of petas from here.

184.

"By the giving given by you, I rejoice, free from all fear;
Long live, O householder, together with all your relatives;

The sorrowless, stainless, secure abode of those who wield power.

185.

"Having practiced the Dhamma here, O householder, having given alms,
Having removed the stain of miserliness with its root, blameless, attain the heavenly state."

These are the verses of dialogue between the lay follower and the female peta.

176. Here, "dānaṃ vipulamākirī" means he set in motion a great offering, like scattering seeds of meritorious deeds in a field for harvest. The rest is similar to the preceding story.

Thus, having explained her divine prosperity and its cause to Nandisena, she went to her own dwelling place. The lay follower told that event to the monks, and the monks told the Buddha. The Buddha, having made that matter the occasion, taught the Dhamma to the assembled company. That teaching was beneficial to the great multitude.

The Commentary on the Nandāpetavatthu is finished.

5. Maṭṭhakuṇḍalīpetavatthuvaṇṇanā

Alaṅkato maṭṭhakuṇḍalīti This was said by the Teacher while dwelling at Jetavana, concerning the deva son Maṭṭhakuṇḍalī. What should be said here has already been said in the Paramatthadīpanī commentary on the Vimanavatthu, in the Maṭṭhakuṇḍalīvimānavatthuvaṇṇanā (VvA. 1206 Maṭṭhakuṇḍalīvimānavaṇṇanā); therefore, it should be understood according to the method stated there.

And here, although the story of the deva son Maṭṭhakuṇḍalī is included in the Vimanavatthu collection because he became a vimāna deity, nevertheless, because that deva son, in order to alleviate the sorrow of the brahmin who had never given alms before, went to the charnel ground and circled around the cremation site lamenting his son's death, concealing his divine form and extending his arms stained with red sandalwood, showing himself like a peta, overwhelmed by sorrow, as he was one who had passed away from human existence, the designation of "peta" is also applicable. Thus, it should be seen that his story is also included in the Petavatthu collection.

The Commentary on the Maṭṭhakuṇḍalīpetavatthu is finished.

6. Kaṇhapetavatthuvaṇṇanā

Uṭṭhehi kaṇha kiṃ sesī This the Teacher spoke while dwelling at Jetavana, concerning a lay follower who had lost his son. It seems that in Savatthi, the son of a certain lay follower passed away. Overwhelmed by the dart of sorrow, he neither bathed, nor ate, nor attended to his work, nor went to pay homage to the Buddha, but only lamented, saying, "Dear son, beloved child, where have you gone, leaving me so soon?" Seeing in the early morning that he had the potential for Stream-entry, the Teacher, surrounded by the Sangha of monks, went to Savatthi for alms on the following day. Having completed the meal and dismissed the monks, accompanied by the Venerable Ananda as his attendant, he went to the door of the lay follower’s house. The householders announced the Teacher's arrival to the lay follower. Then his family members prepared a seat at the door of the house, invited the Teacher to sit, and brought the lay follower into the Teacher's presence, supporting him. Seeing him seated to one side, the Teacher said, "Why are you grieving, lay follower?" When he replied, "Yes, Venerable," the Teacher said, "Lay follower, in the past, wise men, having heard the words of the wise, did not grieve for their dead son," and, being requested, he told a story of the past.

In the past, in the city of Dvaravati, there were ten brother kings: Vasudeva, Baladeva, Candadeva, Suriyadeva, Aggideva, Varunadeva, Ajjuna, Pajjuna, Ghatapandita, and Ankura. Among them, a beloved son of King Vasudeva passed away. Overcome with grief, the king abandoned all his duties and lay down, clinging to the leg of his couch, lamenting. At that time, Ghatapandita thought, "There is no one but me who is able to alleviate my brother's sorrow. I will remove his sorrow by some skillful means." He took on the guise of a madman and wandered throughout the entire city, looking up at the sky, saying, "Give me a hare, give me a hare!" The whole city was in turmoil, saying, "Ghatapandita has gone mad."

At that time, an advisor named Rohineyya went to King Vasudeva and, engaging in conversation with him, spoke this verse:

207.

"Get up, Krishna, why do you sleep? What use is there in your sleeping? Your own brother, your heart, your right eye, his winds are growing strong, Kesava mutters about a hare."

207. There, kaṇha is an address to Vasudeva by his clan name. Ko attho supanena te means what benefit is there for you in sleeping? Sako bhātā means own brother, born from the same womb. Hadayaṃ cakkhu ca dakkhiṇaṃ means like the heart and the right eye. Tassa vātā balīyantī means for him, the winds of madness, arising one after another, are growing strong, increasing, and overwhelming. Sasaṃ jappatī means he is muttering, "Give me a hare." Kesavā He is called "Kesava" because he has beautiful hair. He addresses him by that name.

Revealing that he rose from his bed after hearing his words, the Teacher, having become fully enlightened, said this verse:

208.

"Having heard that word of Rohineyya, Kesava, afflicted by his brother's grief, quickly arose."

Having risen, the king quickly descended from his palace and went to Ghatapandita, firmly grasping him with both hands and conversing with him:

209.

"Are you truly mad, wandering about this whole Dvaraka? You babble 'a hare, a hare'; what kind of hare do you want?

210.

"A golden one, a jeweled one, or one made of iron or silver? I will have a hare made for you of conch, rock, or coral.

211.

"There are other hares, dwelling in forests and woods; I will bring those to you as well. What kind of hare do you want?"

He spoke these three verses.

209-211. There, ummattarūpovā means as if mad. Kevalaṃ means the entire. Dvārakaṃ means wandering in the city of Dvaravati. Saso sasoti lapasī means you are lamenting, "Hare, hare." Sovaṇṇamayaṃ means made of gold. Lohamayaṃ means made of copper. Rūpiyamayaṃ means made of silver. Tell me what you want, or why are you grieving? There are other hares dwelling in the forest; I will bring them to you. Tell me, good sir, what kind of hare do you want? Ghatapandita asked, inviting him with the hare, with the intention that he wanted a hare. Having heard that, Ghatapandita said:

212.

"I do not want those hares that are on the earth; I want a hare from the moon; take it down for me, Kesava."

oharā means take down. Having heard that, the king, becoming dejected, said, "Without a doubt, my brother has become mad":

213.

"Surely, dear relative, you will give up your sweet life; you desire the unattainable; you want a hare from the moon."

ñātī is an address to a younger relative. The meaning here is: My dear relative, so sweet is your own life, that you will give it up, I think, because you desire what cannot be desired.

Having heard the king's words, Ghatapandita stood still and, revealing this meaning, said, "Brother, since you know that one who desires a hare from the moon will die without obtaining it, why do you grieve for your dead son, whom you cannot obtain?"

214.

"If you know this, Krishna, as you instruct others, why do you still grieve today for your son who died in the past?"

evaṃ ce, kaṇha, jānāsī means, Brother, King Krishna, if you know that "an unobtainable thing should not be desired." Yathaññaṃ means even knowing this, why do you not act as you instruct others. Kasmā pure mataṃ puttaṃ means then why do you still grieve today for your son who died about four months ago?

Thus, standing in the middle of the street, saying, "I desire something that is obviously unattainable, but you grieve for something that is even more unattainable," he taught him the Dhamma:

215.

"That which cannot be obtained by a human or a non-human, that 'may my son not die, having been born,' how can the unobtainable be obtained?

216.

"Neither by mantras, nor by herbal medicines, nor by drugs, nor by wealth, can that which you grieve for, Krishna, be brought back." He spoke these two verses.

215. There, yaṃ means, Brother, that which, "may my son not die, having been born," cannot be obtained by a human or a deva, that you desire. But how can that be obtained? For what reason can it be obtained? Because it is called alabbhiyaṃ, an unobtainable thing.

216. Mantā means by the application of mantras. Mūlabhesajjā means by herbal medicines. Osadhehī means by various kinds of drugs. Dhanena vā means even by hundreds of millions of wealth. This is what was said: That which you grieve for, cannot be brought back even by these, such as the application of mantras.

Again, Ghatapandita, showing that "this death cannot be warded off by wealth, or by birth, or by knowledge, or by virtue, or by meditation," said:

217.

"The wealthy, those with great fortunes, the kings who rule countries, those with abundant wealth and grain, even they are not free from aging and death.

218.

"Kshatriyas, Brahmins, Vaishyas, Shudras, Chandalas, and Pukkusas, these and others by birth, even they are not free from aging and death.

219.

"Those who recite the mantras, the six-limbed Vedas contemplated by Brahma, these and others by knowledge, even they are not free from aging and death.

220.

"Even the sages, who are peaceful, restrained, and ascetics, in time, those ascetics abandon their bodies.

221.

"Those who have developed themselves, the Arahants, who have done what was to be done, free from defilements, relinquish this body upon the exhaustion of merit and demerit."

With these five verses, he taught the Dhamma to the king.

217. There, mahaddhanā means having much wealth due to the existence of great wealth, like buried treasure. Mahābhogā means endowed with great wealth and prosperity, similar to the wealth of devas. Raṭṭhavanto means those who possess entire countries. Pahūtadhanadhaññāse means inexhaustible wealth and grain, in terms of wealth and grain that are constantly spent, that should be stored away for the sake of three or four years. Tepi no ajarāmarā means even those Kshatriyas with such great glory, like Mandhatu and Mahasudassana, were not free from aging and death; rather, they were indeed subject to death.

218. Ete means the Kshatriyas and others mentioned above. Aññe means others of such a kind, like the Ambatthas. Jātiyā means that by reason of their birth, they were not free from aging and death.

219. Mantaṃ means the Vedas. Parivattentī means those who recite and read. Or else, parivattentī means those who recite the Vedas, perform homa, and chant. Chaḷaṅgaṃ means endowed with six limbs, namely, sikkhā, kappa, nirutti, vyākaraṇa, jotisattha, and chandoviciti. Brahmacintitaṃ means thought and spoken by Brahma for the sake of the Brahmins. Vijjāyā means endowed with knowledge like that of Brahma, even they were not free from aging and death.

220-221. Isayo means sages because of their seeking of practices such as restraint and the perception of repulsiveness. Santā means those whose nature is peaceful in body and speech. Saññatattā means those whose minds are restrained by the restraint of defilements such as passion. They possess asceticism, which is known as bodily mortification; therefore, they are tapassino. Again, tapassino means those who practice self-control. Therefore, it shows that even those who rely on such austerity and desire to attain liberation through the body relinquish the body. Or else, isayo means sages because of their seeking of higher training in morality, and so forth; for that purpose, they are peaceful due to the calming of evil qualities that are opposed to it; they are saññatattā due to the restraint of the mind on a single object; they are tapassino due to the heat of energy from right effort; they should be connected as tapassino due to the tormenting of defilements such as passion by proper effort. Bhāvitattā means those whose minds are developed by the development of the four noble truths as the object of meditation.

Thus, when the Dhamma was spoken by Ghatapandita, having heard it, the king, freed from the dart of sorrow, with a pleased mind, praised Ghatapandita:

222.

"Like a fire quenched by water, you have extinguished all my anguish, as if sprinkling me, who was burning, with water mixed with Ghaṭa.

223.

"You have truly removed the dart, the sorrow lodged in my heart, you who have driven away the grief for my son from me, who was overcome with sorrow.

224.

"Now, I am one who has had the dart removed, I have become cool, I am at peace; I do not grieve, nor do I weep, having heard your words, brother.

225.

"The wise act in this way, those who are compassionate; they free others from sorrow, as Ghaṭa did his elder brother.

226.

"Those who have such ministers and attendants, who follow with good counsel, as Ghaṭa did his elder brother." He spoke the remaining verses.

225. There, ghaṭo jeṭṭhaṃva bhātaraṃ means just as Ghatapandita freed his elder brother, who was overcome with sorrow for his dead son, from that sorrow by his skill in means and his teaching of the Dhamma, so too, other wise men, who are compassionate, do good to their relatives.

226. Yassa etādisā hontī is a verse of perfect enlightenment. Its meaning is this: Just as Ghatapandita sought out and followed King Vasudeva, who was overcome with sorrow for his son, with good counsel for the purpose of removing his sorrow, if another should have such wise ministers who have been obtained, how could there be sorrow for him! The meaning of the remaining verses is the same as stated below.

Having brought forth this Dhamma teaching, the Teacher said, "Thus, lay follower, in the past, wise men, having heard the words of the wise, removed their sorrow for their son," and having revealed the Truths, he identified the Jataka. At the end of the Truths, the lay follower was established in the fruit of Stream-entry. (pāci. 239)

The Commentary on the Kaṇhapeta Story is complete.

7. Commentary on the Dhanapālaseṭṭhi Peta Story

Naggo dubbaṇṇarūposī—This was said by the Teacher while dwelling at Jetavana, concerning the peta Dhanapāla. It seems that in the time when a Buddha had not yet arisen, in the city of Erakaccha in the Paṇṇaraṭṭha country, there was a wealthy man named Dhanapāla, who was faithless, displeased, miserly, and held nihilistic views (natthikadiṭṭhi). His behavior was known to be thus. Having died, he was reborn as a peta in the Marukantāra desert. His body was the size of a palm tree trunk, his skin was rough and raised, his hair was disheveled, he was fearsome, ugly, exceedingly deformed, and repulsive to see. For fifty-five years, without obtaining even a drop of rice-water or a drop of water, with his throat, lips, and tongue parched, overcome by hunger and thirst, he wandered here and there.

Then, when our Blessed One arose in the world and set in motion the excellent Wheel of Dhamma, while dwelling in Sāvatthi, merchants residing in Sāvatthi, filling five hundred carts with goods, went to the northern region, sold their goods, loaded the acquired goods back onto the carts, and returning, reached a certain dry river at evening time, unyoked their vehicles there, and prepared to spend the night. Then that peta, overcome with thirst, came seeking water, and not obtaining even a drop of water there, his hope gone, he fell like a palm tree with its roots cut, its foot severed. Seeing him, the merchants asked:

227.

"Naked, of unsightly form you are, emaciated, with sinews showing;
With protruding ribs, so gaunt, who are you, sir?"

They asked with this verse. Then the peta said:

228.

"I, venerable sirs, am a peta, gone to a bad state, belonging to the realm of Yama;
Having done evil deeds, I have gone from here to the peta world."

Having revealed himself, he was again asked by them:

229.

"What evil have you done by body, speech, or mind?
By the result of what deed have you gone from here to the peta world?"

Asked about the deed he had done, showing his own history from the place of his former birth, past, present and future, and giving them advice:

230.

"There is a city of the Paṇṇa kings, renowned as Erakaccha;
There I was formerly a wealthy man, known to you as Dhanapāla.

231.

"Eighty cartloads of silver were mine;
Abundant were my gold, pearls and beryls.

232.

"Even with such great wealth, it was not pleasing to me to give;
Closing the door, I ate, lest beggars should see me.

233.

"Faithless, miserly, and stingy I was, a reviler;
Preventing many people from giving and doing good deeds.

234.

"There is no result of giving, what fruit comes from restraint?
Ponds and wells, parks I had planted;
Drinking-booths I destroyed, and bridges in difficult places.

235.

"I, having done no good, having done evil, having passed away from there,
Have come to the realm of petas, afflicted by hunger and thirst.

236.

"For fifty-five years, since I died,
I do not recall having eaten, or even drunk water.

237.

"That which is restraint is ruin, that which is ruin is restraint;
The petas indeed know that which is restraint is ruin.

238.

"Formerly I would restrain myself, I did not give from my abundant wealth;
When there were things fit to be given to the worthy, I made no island for myself;
Now I regret it afterwards, a recipient of the fruit of my own deeds.

239.

"In four months from now, death will occur;
To a hell, utterly bitter and terrible, I shall fall.

240.

"Four-cornered, with four gates, divided into parts, measured out;
Enclosed by a wall of iron, covered over with iron.

241.

"Its ground is made of iron, blazing, endowed with heat;
On all sides, for a hundred yojanas, it stands pervading always.

242.

"There for a long time, I shall experience painful feeling;
The fruit of evil deeds, therefore I grieve greatly.

243.

"That I say to you, good be with you, as many as are gathered here;
Do not do evil deeds, openly or in secret.

244.

"If you do that evil deed, or are doing it now;
There is no escape for you from suffering, even if you take flight and flee.

245.

"Be devoted to your mother, devoted to your father, respect those who are elder in the family;
Be generous to ascetics, generous to brahmins, thus you will go to heaven."

These verses he spoke.

230-231.There, paṇṇānaṃ means of the kings named thus of the Paṇṇaraṭṭha country. Erakaccha is the name of that city. Tattha means in that city. Pure means formerly, in a past existence. Dhanapāloti maṃ vidū means "they know me as the wealthy man Dhanapāla." Showing that this name was in accordance with my nature at that time, he said the verse ‘‘asītī’’. There, asīti sakaṭavāhānaṃ means a load of twenty khāris, which is called a cart. The meaning is that I had eighty cartloads of silver and also of kahāpaṇas. Pahūtaṃ me jātarūpaṃ means the connection is that I had abundant gold too, an amount measuring many cartloads.

232-233.Na me dātuṃ piyaṃ ahū means it was not pleasing to me to give a gift. Mā maṃ yācanakāddasuṃ means "lest beggars should see me," I would close the door of my house and eat. Kadariyo means obstinate and miserly. Paribhāsako means one who threatens with fear upon seeing others giving. Dadantānaṃ karontānaṃ is a sāmivacanaṃ in the sense of use, to those giving gifts and doing meritorious deeds. Bahū jane means many beings. I would prevent the community of many people who were giving or doing meritorious deeds from meritorious actions.vārayissaṃ means I prevented.

234-236.Vipāko natthi dānassātiādi shows the reason for preventing giving etc. There, vipāko natthi dānassā means there is no result of the act of giving, it only shows that merit is merely merit and the destruction of wealth. Saṃyamassa means of restraint by virtue of morality. Kuto phalaṃ means how is fruit obtained, the intention is that keeping morality is meaningless. Ārāmānī means parks and gardens. Papāyo means water pavilions. Dugge means difficult places due to mud and water. Saṅkamanānī means bridges. Tato cuto means having passed away from that human world. Pañcapaṇṇāsā means fifty-five. Yato kālaṅkato ahaṃ means from when I died. Nābhijānāmīti means I do not recall having eaten or drunk anything for that long.

237-38.Yo saṃyamo so vināso means that restraint due to greed etc., the non-giving to anyone, that is ruin for these beings, since it is the cause of great suffering, causing them to be reborn in the peta realm. With "yo vināso so saṃyamo" he speaks of the absolute nature of the stated meaning. Petā hi kira jānantīti here, the word "hi" is for emphasis, the word "kira" indicates distaste. Only the petas know this meaning "restraint, non-abandonment of what should be given, is the cause of ruin," since it is directly experienced, not humans. This is not right, since it is seen that humans too are overcome by hunger, thirst, etc., like petas. But petas know that meaning much better due to the obviousness of the deed done in the previous existence. Therefore he said – ‘‘ahaṃ pure saṃyamissa’’ntiādi. There, saṃyamissaṃ means I myself did restraint, constriction, from giving etc., meritorious actions. Bahuke dhane means when great wealth was available.

243.Taṃ means therefore. Vo means you. Bhaddaṃ vo means may good, auspiciousness, beauty be to you, this is the rest of the statement. Yāvantettha samāgatā means however many are gathered here, the intention is that all of you should listen to my words. Āvī means openly, in a way obvious to others. Raho means secretly, in a non-obvious way. Āvi vā means by way of bodily or vocal action such as killing living beings or telling lies, yadi vā raho means by way of covetousness etc., pāpakaṃ means bad, unskillful kammaṃ mākattha means do not do.

244.Sace taṃ pāpakaṃ kammaṃnti means but if you karissatha will do that evil deed in the future, or karotha do it now, then there is no pamutti release from the suffering that is the fruit of that deed in the four woeful states beginning with hell, and in humans due to having a short life etc. Uppaccāpi palāyataṃ means even for those flying up and going through the sky, there is no release. ‘‘Upeccā’’tipi pāḷi, means there is also the reading "upecca," meaning even for you fleeing here and there intending to escape, it will follow and there is no escape for you from that, but it will ripen only when there is a coincidence of another causal condition such as the time of movement etc. And this meaning -

"Not in the sky, nor in the midst of the ocean, nor by entering the clefts of the mountains,
Is there found that place on earth where one might stand and be freed from an evil deed." (dha. pa. 127; mi. pa. 4.2.4) –

Should be illuminated by this verse.

245.Matteyyā means kind to their mothers. Hothā means you should do services such as attending to them. Similarly, petteyyā should be understood. Kule jeṭṭhāpacāyikā means respecting the elders in the family. Sāmaññā means honoring ascetics. Similarly, brahmaññā means honoring those who have banished evil. Evaṃ saggaṃ gamissathā means by doing meritorious deeds in the way spoken by me, you will be reborn in the world of devas. Whatever is not explained here in terms of meaning should be understood in the same way as stated in the Khallāṭiyapetavatthu etc. below.

Those merchants, hearing his words, being stirred with emotion and pitying him, took water in vessels, made him lie down, and poured it into his mouth. Then, the water poured in by the great crowd for a long time did not go down his throat due to the power of the peta’s evil deed, how could it relieve his thirst? They asked him, “Have you obtained any relief?” He said, “If even a drop of water from so many people pouring it in for so long has entered past my throat, may there be no release for me from this peta existence.” Then those merchants, hearing that, being exceedingly stirred with emotion, asked, “Is there any way to relieve your thirst?” He said, “When this evil deed is exhausted, if a gift is given to the Tathāgata or to the disciples of the Tathāgata, and the giving is designated for me, I will be freed from this peta-state.” Hearing that, the merchants went to Sāvatthi, approached the Blessed One, related that event, took refuge and the precepts, gave alms to the Saṅgha of monks with the Buddha at their head for a week, and dedicated the merit to that peta. The Blessed One, making that matter the occasion for a discourse, taught the Dhamma to the four assemblies. And the great crowd, abandoning the defilement of greed etc. and miserliness, became devoted to meritorious deeds such as giving.

The Commentary on the Dhanapālaseṭṭhi Peta Story is complete.

8. Commentary on the Cūḷaseṭṭhi Peta Story

"Naggo kiso pabbajitosi, bhante"ti This (verse) was spoken by the Teacher while dwelling at the Bamboo Grove, concerning the ghost of Cūḷaseṭṭhi. It is said that in Bārāṇasī, there was a householder named Cūḷaseṭṭhi, who was faithless, displeased, miserly, stingy, and indifferent to meritorious deeds. Having died, he was reborn among the ghosts. His body, devoid of flesh and blood, was reduced to skin, bones, and sinews; he was bald and without clothes. His daughter, Anulā, living in Andhakavinda in her husband's house, wishing to feed Brahmins in dedication to her father, prepared rice and other requisites for alms-giving. Knowing this, the ghost, hoping (for the merit), went through the air to that place, but reached Rājagaha. At that time, King Ajātasattu, incited by Devadatta, having killed his father and unable to sleep due to remorse and nightmares, was pacing on the upper terrace of his palace when he saw that ghost going through the air and asked him with this verse:

246.

"Naked, emaciated, a recluse you seem, venerable sir, where do you go at night, and why?
Tell me that, perhaps we may be able to satisfy you with all wealth."

Pabbajito: a renunciate. It seems the king, thinking him to be a naked ascetic due to his nakedness and baldness, addressed him as "naggo kiso pabbajitosī" and so on. Kissahetū: for what reason? Sabbena vittaṃ paṭipādaye tuvaṃ: with all wealth, meaning wealth that serves as a means for livelihood, or with all effort, I could provide and accomplish (what you need) according to your desire. We may indeed be able to do so, therefore ācikkha me taṃ: tell me the reason for your coming, explain this cause of your arrival to me, is the meaning.

Thus questioned by the king, the ghost, relating his own story, spoke three verses:

247.

"Bārāṇasī is a city famed far and wide, there I was a wealthy householder, but stingy;
Ungiving, with a mind greedy for sensual pleasures, I reached the realm of Yama due to immorality.

248.

"I am tormented by that needle;
For that reason, I go among my relatives, seeking a morsel of food;
They are uncharitable and do not believe that ‘there is fruit of giving in the next world.’"

249.

"And my daughter speaks often, ‘I will give alms to fathers and grandfathers’;
Brahmins are served with what is prepared; I go to Andhakavinda to eat."

247. There, dūraghuṭṭhaṃ: proclaimed from afar by way of reciting virtues, well-known and famous everywhere, is the meaning. Aḍḍhako: wealthy, possessing great riches. Dīno: of base mind, inclined to ungenerosity. Therefore, he said ‘‘adātā’’. Gedhitamano āmisasmiṃ: with a mind clinging to sensual pleasures, overcome by greed. Dussīlyena yamavisayamhi patto: by the immoral actions done by myself, I have reached the realm of Yama, the world of ghosts.

248. So sūcikāya kilamito: I am wearied by that hunger, which, by its piercing nature, is like a needle (sūcikā) and has thus obtained the name "needle," constantly piercing me. "Kilamatho" could also be a reading. Tehī: by those evil deeds mentioned by "dīno" etc., which are the cause. Indeed, great remorse arose in that ghost as he recalled those evil deeds, therefore he spoke thus. Tenevā: by that very suffering of hunger. Ñātīsu yāmī: I go near to the relatives. Āmisakiñcikkhahetū: for the sake of a tiny bit of food, desiring some food, is the meaning. Adānasīlā na ca saddahanti, ‘dānaphalaṃ hoti paramhi loke’: just as I am, so too other people are uncharitable and do not believe that "there is certainly a result of giving in the next world." The implication is that, like me, they too will become ghosts and experience great suffering.

249. Lapate: says. Abhikkhaṇaṃ: frequently, repeatedly. What does she say? He says, ‘‘dassāmi dānaṃ pitūnaṃ pitāmahāna’’. There, pitūnaṃ: to the parents, or to the great-grandparents. Pitāmahānaṃ: to the grandfathers and great-grandfathers. Upakkhaṭaṃ: prepared. Parivisayantī: they serve. Andhakavindaṃ: a city of that name. Bhuttuṃ: to eat. From then on, it was recited by the Saṅgītikārakas (reciters):

250.

"The king said to him, ‘Having experienced even that,
Come quickly, I too will make an offering;
Tell me that, if there is a reason,
We will listen to a trustworthy explanation.’"

251.

"‘So be it,’ he said, and went there; they ate the meal, but were not worthy of offerings;
He returned to Rājagaha again, and appeared before the lord of men.

252.

"Seeing the ghost come again, the king said, ‘What shall I give?
Tell me that, if there is a reason, so that you may be pleased for a long time.’"

253.

"‘Having served the Buddha and the Sangha, O king,
With food, drink, and robes;
Dedicate that merit to my welfare, thus I may be pleased for a long time.’"

254.

"Then the king, having descended immediately,
Gave an unsurpassed gift to the Sangha with his own hands;
He announced what was done to the Tathāgata,
And dedicated the merit to that ghost."

255.

"He, being honored, exceedingly radiant,
Appeared before the lord of men;
‘I am a Yaksha, having attained great power,
Humans are neither equal nor similar to me.’"

256.

"‘Behold my immeasurable power, this you have caused,
Having given an unsurpassed gift to the Sangha;
I am always and constantly satisfied by many things,
I depart, happy, from the world of men and gods.’"

250. There, tamavoca rājā: King Ajātasattu said to that ghost who was standing there after speaking thus. Anubhaviyāna tampi: having experienced even that alms prepared by your daughter. Eyyāsī: may you come. Kassaṃ: I will do. Ācikkha me taṃ yadi atthi hetū: if there is any reason, tell that reason to me, explain. Saddhāyitaṃ: to be believed. Hetuvaco: a statement with reason, meaning a statement with a cause, saying, "If alms are given in such a way in such a place, it will be helpful to me."

251. Tathāti vatvā: saying "good." Tatthā: in that place of serving in Andhakavinda. Bhuñjiṃsu bhattaṃ na ca dakkhiṇārahā: the immoral Brahmins ate the meal, but not the virtuous ones who are worthy of offerings, is the meaning. Punāparaṃ: again, another time, he returned to Rājagaha.

252. Kiṃ dadāmī: "What kind of alms shall I give you?" the king asked the ghost. Yena tuvaṃ: by which you. Cirataraṃ: for a long time. Pīṇito: may be satisfied, tell me that, is the meaning.

253. Parivisiyānā: having fed. Rājā: addresses Ajātasattu. Me hitāyā: for my welfare, for liberation from the state of being a ghost.

254. Tato: therefore, by that statement, or from the palace. Nipatitvā: having descended. Tāvade: at that very moment, at the time of sunrise. On the same morning when the ghost returned and showed himself to the king, he gave alms. Sahatthā: with his own hand. Atulaṃ: immeasurable, grand, excellent. Datvā saṅghe: having given to the Sangha. Ārocesi pakataṃ tathāgatassā: "This alms, venerable sir, was done in reference to a certain ghost," he announced that event to the Blessed One. Having announced it, he dedicated the merit to that ghost in such a way that the alms would be beneficial to him.

255. So: that ghost. Pūjito: honored by the merit being given. Ativiya sobhamāno: exceedingly radiant with divine power. Pāturahosī: appeared, showed himself before the king. Yakkhohamasmī: having been freed from the state of being a ghost, I have become a Yaksha, having attained a divine state. Na mayhamatthi samā sadisā mānusā: there are no humans equal to me in the attainment of power or similar in the possession of wealth.

256. Passānubhāvaṃ aparimitaṃ mamayidaṃ: showing his own wealth directly to the king, he says, "Behold my immeasurable divine power." Tayānudiṭṭhaṃ atulaṃ datvā saṅghe: having given immeasurable and excellent alms to the Noble Sangha, it was overseen by you out of compassion for me. Santappito satataṃ sadā bahūhī: by you, who always and constantly, for as long as life lasts, and even then continuously, satisfy the Noble Sangha with many things to be given such as food, drink, and robes, I am constantly satisfied and pleased. Yāmi ahaṃ sukhito manussadevā: "Therefore, I, now happy, a god among men, depart to a place as I please," he took leave of the king.

Thus, when the ghost had taken leave and departed, King Ajātasattu announced that matter to the monks, and the monks approached the Blessed One and announced it. The Blessed One, having made that matter the occasion (for teaching) and giving a progressive discourse, taught the Dhamma to the assembled crowd. Having heard it, the great multitude, abandoning the stain of stinginess, became devoted to meritorious deeds such as giving.

The Commentary on the Cūḷāseṭṭhi Ghost Story is Concluded.

9. Aṅkurapeta Vatthu Description

Yassa atthāya gacchāmā This (verse) was spoken by the Teacher while dwelling at Sāvatthī, concerning the ghost Aṅkura. Although Aṅkura himself is not a ghost, his story is related to ghosts, therefore it is called the "Aṅkurapeta Vatthu."

Here is a summary of the story: In the north country, in the city of Asitañjana in Kaṃsabhoja, there were eleven khattiyas, namely Vāsudeva, Baladeva, Candadeva, Sūriyadeva, Aggideva, Varuṇadeva, Ajjuna, Pajjuna, Ghaṭapaṇḍita, and Aṅkura—ten Vāsudevas and others, born in the womb of Devagabbhā, the daughter of Mahākaṃsa, with Upasāgara, the son of King Mahāsāgara, the ruler of Uttaramadhurā, as the cause. Beginning with the city of Asitañjana and ending in Dvāravatī, they killed all the kings in sixty-three thousand cities throughout Jambudīpa with a discus, and dividing the kingdom into ten parts, they lived in Dvāravatī. But they did not remember their sister Añjanadevī. When they remembered her again and said, "Let us make eleven parts," Aṅkura, the youngest of them all, said, "Give my share to her; I will live by trading, and you may send me the tolls from your respective countries." They agreed, saying, "Good," and gave his share to his sister, while the nine kings lived in Dvāravatī.

Aṅkura, however, while engaging in trade, constantly gave great alms. He had a slave who was a treasurer and wished for his welfare. Aṅkura, with a pleased mind, took a maiden from a good family and gave her to him. He died while the sons were still in the womb. When the sons were born, Aṅkura gave them the food allowance that had been given to their father. Then, when the boys came of age, a dispute arose in the royal court as to whether they were slaves or not. Hearing this, Añjanadevī, speaking with a voice like a cow, freed them from slavery, saying, "The son of a free mother is also free."

Unable to live there due to shame, the boy went to the city of Roruva and, taking the daughter of a certain tailor, made a living by tailoring. At that time, there was a wealthy merchant named Asayhamahāseṭṭhi in the city of Roruva. He gave great alms to ascetics, Brahmins, the poor, wayfarers, beggars, and supplicants. That tailor, joyful and delighted, not knowing the merchant's house, stretched out his right arm and showed Asayhaseṭṭhi's residence, saying, "Let them go there and get what they can." His action is described in the Pali itself.

Later, having passed away, he was reborn as a bhummadevatā (earth deity) in a certain nigrodha tree in the desert, whose right hand was the giver of all desires. In that same roruva hell, another man, who was involved in Asayha the merchant’s giving, faithless, displeased, of wrong view, and indifferent to meritorious deeds, died and was reborn as a peta not far from the dwelling of that devaputta. The deed he committed is recorded in the Pali itself. But Asayha the great merchant, having passed away, went to companionship with Sakka, the divine king, in the Tāvatiṃsa heaven.

Then, at another time, Aṅkura with five hundred carts, and another Brahmin with five hundred carts, both of these people, taking goods with a thousand carts, set out on the desert route, and having lost their way, wandered there for many days, and their grass, water, and food were exhausted. Aṅkura searched for water in the four directions with horse messengers. Then that yakkha with the wish-fulfilling hand, seeing their misfortune, and thinking of the help he had formerly received from Aṅkura, thought, "Now, I must definitely help him," and showed his dwelling banyan tree. That banyan tree, it is said, was endowed with branches and limbs, with dense foliage and thick shade, with many thousands of shoots, and in length, breadth, and height, it was a yojana in extent. Seeing it, Aṅkura, delighted and pleased, had a camp set up beneath it. The yakkha, extending his right hand, first satisfied all the people with water. Then, whatever each one desired, he gave that to each one.

Thus, when that great crowd had been satisfied as they wished with various kinds of food and drink, and later, when their travel weariness had subsided, that Brahmin merchant, considering unwisely, thought thus: "Why should we go to Kamboja for wealth? By some means or other, we will take this yakkha, load him onto a vehicle, and go to our city." Thinking thus, he said this to Aṅkura:

257.

"For whose sake we go, to Kamboja, bearers of wealth;
This wish-granting yakkha, let us take this yakkha away.

258.

Having taken this yakkha, gently or by force,
Having loaded him on a vehicle, quickly let us go to Dvārakā."

yassa atthāya: for whose sake.Kambojaṃ: the Kamboja country.Dhanahārakā: bearers of wealth obtained by selling goods.Kāmadado: the giver of whatever is desired.Yakkho: the devaputta.Nayāmase: we will take.Sādhukenā: by asking.Pasayhā: having overpowered, by force.Yānaṃ: a comfortable vehicle.Dvārakaṃ: the city of Dvāravatī. This is the underlying meaning: The purpose for which we intend to go to Kamboja, the purpose to be accomplished by that journey is achieved right here. This yakkha is a wish-granter, therefore, either having asked this yakkha and with his permission, or if he does not agree to persuasion, having loaded him onto a vehicle by force, having tied his hands behind his back on the vehicle, having taken him, let us go quickly from here to the city of Dvāravatī.

Then, when Aṅkura, standing firm in the qualities of a good man, rejected his words, saying:

259.

"In whose tree's shade, one sits or lies down;
One should not break its branch, for a betrayer of a friend is evil."

na bhañjeyya: one should not cut.Mittadubbho: harming friends, causing harm to them.Pāpako: inauspicious, a betrayer of friends. Indeed, one should not think ill even of a tree that provides cool shade and removes the weariness of a person afflicted by heat, so what to say of sentient beings? This devaputta is a good man, a former benefactor, a remover of our suffering, a great help, no harm should be thought of him, rather he should be honored, he shows.

Hearing that, the Brahmins, relying on the path of worldly wisdom that "deceit is the root of gain," stood on the opposite side of Aṅkura:

260.

"In whose tree's shade, one sits or lies down;
One should cut even its trunk, if the gain is such."

attho ce tādiso siyā: if there should be gain with such a wealth of resources, one should cut even the trunk of that tree, what to say of branches and the like, is the meaning.

When the Brahmin had spoken thus, Aṅkura, embracing the qualities of a good man, said:

261.

"In whose tree's shade, one sits or lies down;
One should not break its leaf, for a betrayer of a friend is evil."

na tassa pattaṃ bhindeyyā: one should not cause even a single leaf of that tree to fall, what to say of branches and so on, is the meaning.

Again, the Brahmin, upholding his own doctrine:

262.

"In whose tree's shade, one sits or lies down;
One should uproot it entirely, if the gain is such."

samūlampi taṃ abbuhe: one should uproot it entirely from there, even with its roots, is the meaning.

When the Brahmin had spoken thus, Aṅkura, wishing to render that principle useless:

263.

"In whose house one dwells even for a single night, where a person obtains food and drink;
One should not think evil of him even in mind, gratitude is praised by the good.

264.

"In whose house one dwells even for a single night, having been attended to with food and drink;
One should not think evil of him even in mind, the unbetraying hand burns the betrayer of a friend.

265.

"He who formerly did good, afterwards harms with evil;
Like a person struck by a wet hand, he does not see auspicious things."

He spoke these three verses.

263. Therein, yassa: of which person.Ekarattimpī: even for just one night.Yatthannapānaṃ puriso labhethā: in whose presence a certain man might obtain food and drink or any kind of nourishment.Na tassa pāpaṃ manasāpi cintaye: one should not think or desire ill or harm to that person even in mind, what to say of by body and speech. Why is that? Kataññutā sappurisehi vaṇṇitā: gratitude is praised by the Buddhas and other excellent people.

264.Upaṭṭhito: waited upon, attended upon with food and drink, saying, "Take this, eat this."Adubbhapāṇī: one with a non-harming hand, restrained in hand.Dahate mittadubbhiṃ: the unbetraying hand burns the betrayer of a friend; that burns and destroys that betrayer of a friend, the crime done to an unharmed person, endowed with thoughts of welfare, is without distinction a bringer of harm to him alone, the unharmed person in effect burns him. Therefore, the Blessed One said:

"He who wrongs an innocent man, a pure person without stain;
That very evil reverts to the fool, like fine dust thrown against the wind." (dha. pa. 125; jā. 1.5.94; saṃ. ni. 1.22);

265.Yo pubbe katakalyāṇo: he who was formerly done good, done help by a certain virtuous one.Pacchā pāpena hiṃsatī: in the latter part, harms that former benefactor with evil, inauspiciousness, and harm.Allapāṇihato poso: a person struck by a wet hand, struck or harmed in the way described above by the former benefactor with a wet hand, a hand wet with the act of helping, or struck by the harming of that former benefactor, is called struck by a wet hand, an ungrateful person.Na so bhadrāni passatī: that person as described does not see desirable things in this world or the next, he does not find, does not obtain, is the meaning.

Thus, when he had been overcome and spoken to by Aṅkura, who embraced the qualities of a good man, that Brahmin was silenced and became quiet. But the yakkha, having heard the words and replies of those two, though angered with the Brahmin, thinking "I will know what to do to this wicked Brahmin later," showing his own unassailability by anyone:

266.