Homage to the Blessed One, the Worthy One, the Perfectly Self-awakened One

In the Collection of Minor Texts

Commentary on the Book of Stories about Ghosts

Introductory Discussion on the Undertaking of the Work

Therein, "Stories of Ghosts" means the action that was the cause of the state of being a ghost of each and every being such as the merchant's son and so on; but by way of making that known, the scriptural teaching beginning with "Worthy Ones are like a field" and so on is what is intended here by "Stories of Ghosts."

Now this Stories of Ghosts - by whom was it spoken, where was it spoken, when was it spoken, and why was it spoken? It is said - For this Stories of Ghosts proceeded in a twofold manner - by way of the occasion of its arising, and by way of question and answer. Therein, that which proceeded by way of the occasion of its arising was spoken by the Blessed One; the other was questioned by the Elder Nārada and others and spoken by those various ghosts. But since the Teacher, when each question and answer was reported by the Elder Nārada and others, making each one the occasion, taught the Teaching to the assembly that had arrived, therefore all this Stories of Ghosts is indeed to be regarded as spoken by the Teacher. For when the Teacher had set in motion the excellent wheel of the Teaching, while dwelling in various places such as Rājagaha and so on, for the most part by way of those various occasions through question and answer, for the purpose of making evident the fruit of action to beings, each and every ghost story was taken up in the teaching - this is for now the answer to the terms beginning with "by whom was it spoken" from the common standpoint. But from the uncommon standpoint, it will come in the explanation of meaning of each and every story itself.

But this Stories of Ghosts, among the three Canons - the Canon of Monastic Discipline, the Canon of Discourses, and the Canon of the Higher Teaching - is included in the Canon of Discourses; among the five Collections - the Long Collection, the Middle Collection, the Connected Collection, the Numerical Collection, and the Minor Collection - is included in the Minor Collection; among the nine factors of the Dispensation - discourse, mixed prose and verse, explanation, verse, inspired utterance, thus-it-is-said, birth story, wonderful phenomena, and catechism - is the classification of verse.

Thus, among the eighty-four thousand aggregates of the Teaching acknowledged by the treasurer of the Teaching, it is a classification of several aggregates of the Teaching; by recitation section, measuring only four recitation sections; by chapter - the Uraga Chapter, the Ubbarī Chapter, the Minor Chapter, and the Great Chapter - a classification of four chapters. Among those, in the first chapter twelve stories, in the second chapter thirteen stories, in the third chapter ten stories, in the fourth chapter sixteen stories - thus by story, adorned with fifty-one stories. Of that, among the chapters the Uraga Chapter is the beginning; among the stories the Khettūpama Ghost Story is the beginning; and of that too, this verse "Worthy Ones are like a field" is the beginning.

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The Chapter on the Snake

1.

The Commentary on the Story of the Ghost with the Field Simile

1-3. Now the Blessed One, while dwelling at Rājagaha in the Bamboo Grove, the Squirrels' Feeding Ground, spoke this story referring to a certain merchant's son who had become a ghost. At Rājagaha, it is said, there was a certain wealthy millionaire of great riches, of great possessions, with abundant means and provisions, with an accumulation of wealth amounting to many tens of millions. Because of his accomplishment of great wealth, the designation "Mahādhana the Millionaire" arose for him. He had an only son, dear and beloved. When he had attained discretion, his mother and father thought thus - "Even if our son were to spend a thousand and a thousand in expenses day after day, this accumulation of wealth would not come to utter elimination even in a hundred years; what is the use of the toil of learning a craft for him? Let him consume his wealth comfortably as he pleases, with body and mind unwearied" - and they did not have him trained in a craft. But when he had come of age, they brought a maiden accomplished in family, beauty, youth, and charm, inclined towards sensual pleasures and turning away from the perception of the Teaching. He, delighting together with her, without arousing even a thought's worth regarding the Teaching, being disrespectful towards ascetics, brahmins, teachers, and elders, surrounded by cheats, finding pleasure in attachment, devoted to and greedy for the five types of sensual pleasure, being blind through delusion, having spent his time thus, when his mother and father had died, giving as they wished to dancers, actors, singers, and so on, having squandered his wealth, before long having reached loss, taking on debts to earn his livelihood, then not obtaining even debts, being accused by his creditors, having given them his own fields, sites, houses, and so on, with bowl in hand, going about for almsfood and eating, he dwelt in a poorhouse in that very city.

Then one day thieves came together and said to him thus - "Hey man, what use is this miserable life to you? You are young, accomplished in strength, speed, and power; why do you sit like one with crippled hands and feet? Come, together with us, by theft, having taken others' property, earn your livelihood happily." He said "I do not know how to commit theft." The thieves said "We shall train you; only do our bidding." He, having accepted saying "Very well," went together with them. Then those thieves, having given a great club into his hand, having broken through the wall and entering the house, having stationed him at the opening of the breach, said - "If anyone else comes here, having struck him with this club, kill him with a single blow." He, a blind fool, not knowing what was beneficial and harmful, looking only for the coming of others, stood there. But the thieves, having entered the house, having taken the goods fit to be seized, as soon as they were noticed by the household people, fled here and there. The household people, having risen up, running very quickly, looking here and there, having seen that man standing at the opening of the breach, saying "Seize the wicked thief!" having seized him, having beaten his hands and feet with clubs and so on, showed him to the king - "This thief, Sire, was caught at the opening of the breach." The king commanded the mayor "Have this one's head cut off." "Very well, Sire," the mayor, having had him seized, having had him bound with his hands tied behind his back with tight binding, with a garland of red-coloured sparse flowers bound around his neck, with his head smeared with brick powder, with the road indicated by the drum beaten for the condemned, having had him led from road to road, from crossroads to crossroads, striking him with whips, leads him towards the place of execution. There was an uproar: "This plundering thief has been caught in this city."

Now at that time in that city, a city-belle named Sulasā, standing in a mansion, looking through a window, having seen him being led away thus, being one who had previously been acquainted with him, having aroused compassion for him, thinking "This man, having experienced great success in this very city, has now come to such harm, to calamity and disaster," sent four sweet-meats and drinking water. And she had it announced to the mayor - "Let the noble one wait so long, until this man, having eaten these sweet-meats, will drink the drinking water."

Now in the meantime, the Venerable Mahāmoggallāna, looking with the divine eye, having seen his attainment of disaster, with a mind urged by compassion - "This man has not done merit and has done evil; therefore he will be reborn in hell. But when I have gone, having given the sweet-meats and drinking water, he will arise among the terrestrial gods. What if I were to become a support for him?" - having thought thus, while the drinking water and sweet-meats were being brought, he appeared before that man. He, having seen the Elder, with a gladdened mind, having thought "What use to me, who is about to be killed, are these sweet-meats when eaten? But this will be provisions for one going to the world beyond," had the sweet-meats and drinking water given to the Elder. The Elder, for the purpose of increasing his confidence, while he was watching, having sat down at such a place, having consumed the sweet-meats, having drunk the drinking water, having risen from his seat, departed. But that man, having been led by the executioners of thieves to the place of execution, having been brought to the cutting off of his head, although worthy of being reborn in a lofty heavenly world by the merit done in the unsurpassed field of merit, the Elder Mahāmoggallāna, because the thought "Through Sulasā this gift was obtained by me" - by the affection directed towards Sulasā, at the time of death his mind was defiled. Therefore, being reborn in an inferior bodily existence, he was reborn as a tree deity in a great banyan tree of dense shade, arisen in a mountain thicket.

It is said that if he had been zealous in establishing the family lineage in the first stage of life, he would have been the foremost among the millionaires in that very city; in the middle stage of life, a middling one; in the last stage of life, the lowest. If, however, he had gone forth in the first stage of life, he would have been a Worthy One; in the middle stage of life, he would have been a once-returner or a non-returner; in the last stage of life, he would have been a stream-enterer. But through association with evil friends, having become one who indulges in women, a drunkard, devoted to misconduct, and disrespectful, he gradually declined from all prosperity and reached great disaster, so they say.

Then at a later time, he, having seen Sulasā gone to the park, with sensual lust arisen, having created darkness, having led her to his own dwelling, lived together with her for a week, and revealed himself to her. Her mother, not seeing her, weeping, wandered about here and there. Having seen that, the public said "The noble Mahāmoggallāna, of great supernormal power, of great might, would know her destination; having approached him, you should ask." She, saying "Good, noble sir," having approached the elder, asked him about that matter. The elder said "On the seventh day from now, at the great monastery in the Bamboo Grove, when the Blessed One is teaching the Teaching, at the edge of the assembly, you will see her." Then Sulasā said to that young god - "It is inappropriate for me to be dwelling in your abode; today is the seventh day; my mother, not seeing me, will be overcome with lamentation and sorrow. Please, god, take me back there." He, having led her and placed her at the edge of the assembly while the Blessed One was teaching the Teaching in the Bamboo Grove, stood in an invisible form.

Thereupon the public, having seen Sulasā, said thus - "Dear Sulasā, where have you gone for so many days? Your mother, not seeing you, overcome with lamentation and sorrow, has become as if gone mad." She related that incident to the public. And when the public said "How does that man, so devoted to evil, who has done no wholesome deed, obtain rebirth among the gods?" Sulasā said "Having given the sweet-meats and drinking water that I had arranged to the noble Elder Mahāmoggallāna, by that merit he obtains rebirth among the gods." Having heard that, the public was filled with wonder and amazement - "Worthy Ones are indeed an unsurpassed field of merit for the world; in whom even a small act of service done brings about rebirth among the gods for beings" - and experienced lofty joy and pleasure. The monks reported that matter to the Blessed One. Thereupon the Blessed One, on this occasion -

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1. Therein, "like a field" - "it protects" means a field protects the seed that has been sown by making it rich in result, it is the place where rice seeds and so on grow. "That is the simile for these" - thus "like a field" means similar to arable land. This is the meaning. "Worthy Ones" means those who have eliminated the mental corruptions. For they are called "Worthy Ones" because of having destroyed the enemies that are mental defilements and the spokes of the wheel of the round of rebirths, because of being far from that very thing, because of being worthy of requisites and so on, and because of the absence of secrecy in evil-doing. Therein, just as a field free from the faults of grass and so on, when a well-prepared seed is sown in it, endowed with the supporting conditions of season, water, and so on, is rich in result for the farmer, so too one whose continuity has eliminated the mental corruptions, free from the faults of greed and so on, when the seed of the gift is well prepared and sown, together with the supporting conditions of proper time and so on, is rich in result for the donor. Therefore the Blessed One said "Worthy Ones are like a field." This is a superior designation, since it does not reject the state of being a field for learners and others as well.

"Donors" means those who give, who relinquish requisites such as robes and so on; through that relinquishment, those who relinquish and cut off greed and so on in their own continuity; or thereby those who purify and protect their own continuity. This is the meaning. "Like farmers" means similar to farmers. Just as a farmer, having ploughed rice fields and so on, and being diligent at the proper time with sowing, watering, giving, removing, storing, protecting, and so on, obtains a lofty and extensive crop of grain, so too a donor, being diligent in the relinquishment of gifts to the Worthy Ones and in service, obtains a lofty and extensive fruit of giving. Therefore it was said "donors are like farmers."

"The gift is like a seed" is said with a change of gender; the meaning is the gift is similar to a seed. For this is the name for the tenfold material to be given, beginning with food and drink. "From this the fruit arises" means from this relinquishment of the gift by the donor and the recipient, the fruit of giving arises and is produced, and it continues by way of a longer-lasting succession. This is the meaning. And here, since the existence of the material thing such as food and drink is conditioned by the volition of relinquishment, and not of the other, therefore the term "gift" was used in "the gift is like a seed." Therefore, by the designation of the gift, the state of being a seed should be seen as belonging to the very volition of relinquishment that has the material object of the gift as its domain. For that volition is the producer of the fruit, which is of the variety beginning with conception and of the variety of support and object, not the gift itself.

2. "This seed, ploughing, and field" means the seed as stated before, and the field as stated before, and the ploughing reckoned as the effort of sowing that seed in that field. This is the meaning. To show for whom this triad is to be desired, he said "for the ghosts and for the donor." If the donor gives a gift dedicated to the ghosts, it is for the benefit of both the ghosts and the donor; if he does not give a gift dedicated to the ghosts, this seed, this ploughing, and this field are for the benefit of the donor alone. This is the intention. Now, to show that benefit, it was said "The ghosts consume that, the giver grows through merit." Therein, "the ghosts consume that" means when a gift is given by the donor dedicated to the ghosts, whatever accrues to the ghosts through the achievement of the aforesaid field, ploughing, and seed, and through their thanksgiving, that fruit of giving the ghosts consume. "The giver grows through merit" means the giver, however, increases through the fruit of merit, such as the achievement of wealth and so on among gods and humans, on account of his merit consisting of giving. For even the fruit of merit is called "merit" in such passages as "Monks, because of undertaking wholesome mental states, thus this merit increases" and so on.

3. "Having done wholesome right here" means having accumulated merit consisting of giving, which is wholesome in the sense of being blameless and having pleasant results, by way of dedicating to the ghosts, right here in this very individual existence. "And having honoured the ghosts" means having honoured the ghosts by giving dedicated to them, having freed them from the suffering being experienced. For a gift being given dedicated to the ghosts is called veneration to them. Therefore he said - "And veneration has been made to us," and "lofty veneration has been made to the ghosts." By the word "and" in "and the ghosts," he includes the benefits of giving visible in the present life such as "one becomes dear and agreeable, one becomes approachable and trustworthy, one becomes esteemed and worthy of respect, one becomes praiseworthy and commendable by the wise" and so on. "And having done good action, one goes to the heavenly state" means having done good wholesome action, one goes to the heavenly world, the place of rebirth for those who have made merit, which has obtained the name "heaven" because of its thorough pre-eminence in the ten respects of divine life span and so on - one goes by way of being reborn there.

Here, having said "having done wholesome," the further statement "having done good action" should be understood as being for the purpose of showing that "just as the relinquishment of a gift, so too the relinquishment of the gift-teaching by way of transference of merit is itself wholesome action consisting of giving." Some here, however, say "by 'ghosts' Worthy Ones are intended." That is merely their opinion, because there is no occurrence whatsoever of the term "ghosts" referring to those who have eliminated the mental corruptions, because the state of being seeds and so on is not applicable to them as it is to the donor, and because it is applicable to those in the realm of ghosts. At the conclusion of the teaching, beginning with the young god and Sulasā, there was the full realization of the teaching by eighty-four thousand living beings.

The commentary on the story of the ghost with the field simile is concluded.

2.

The Commentary on the Story of the Pig-Faced Ghost

4-6. "Your body is entirely golden": this was spoken while the Teacher was dwelling in dependence on Rājagaha at the Bamboo Grove, the Squirrels' Feeding Ground, referring to a certain pig-faced ghost. In the past, it is said, in the Dispensation of the Blessed One Kassapa, one monk was restrained by body but unrestrained by speech; he reviled and abused monks. He, having died, was reborn in hell, having been tormented there for one interval between Buddhas, having passed away from there, in this arising of a Buddha, at the foot of the Vulture's Peak mountain near Rājagaha, by the remainder of the result of that very action, having become a ghost overcome by hunger and thirst, he was reborn. His body was gold-coloured, his face was like a pig's face. Then the Venerable Nārada, dwelling on the Vulture's Peak mountain, right early, having attended to his toilet, taking his bowl and robe, going to Rājagaha for almsfood, on the way, having seen that ghost, asking about the deed done by him -

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He spoke a verse. Therein, "your body is entirely golden" means your body, your person, is entirely gold-coloured, resembling molten gold. "It illuminates all directions" means by its radiance all directions all around shine and gleam. Or alternatively, "obhāsate" is a term with the cause included within it, and the meaning should be understood as "your body, entirely golden, illuminates and makes all directions shine." "Your face is like a pig's" means but your face is like that of a pig; the meaning is your face is similar to a pig's face. "What action did you do before" - he asks "what kind of action did you do formerly in a past birth?"

Thus that ghost, asked by the elder about the deed done, answering in verse -

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He said. Therein, "I was restrained by body" means I was self-controlled by bodily self-control, restrained by restraint through the body-door. "But unrestrained by speech" means unrestrained by speech, I was possessed of verbal non-restraint. "By that" means by that twofold self-control and non-self-control. "Me" means for me (mayhaṃ). "Such beauty" means of this kind. The explanation is: as you, Nārada, see directly, of such form, with human shape in body, gold-coloured, with face similar to a pig's, I was. For the word "vaṇṇa" here should be understood in the sense of skin and shape.

Thus the ghost, asked by the elder, having answered that matter, making that very thing the reason, giving exhortation to the elder -

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He spoke a verse. Therein, "taṃ" means therefore. "To them I" means "to them, I." "Nārada" - he addresses the elder. "Brūmi" means I say. "Sāmaṃ" means by oneself. "This" - he speaks with reference to his own body. For the meaning here is this: Since, venerable sir Nārada, this body of mine, from the neck downwards has a human form, and above has a pig's form, has been seen by you with your own eyes, therefore I speak to you by way of exhortation. And what does he say? "Do not do evil with the mouth, lest you become pig-faced." Therein, "mā" is an indeclinable particle of prohibition. "Mukhasā" means by the mouth. "Kho" is a particle of emphasis; do not do evil action by speech, do not do it. "Lest you become pig-faced" means do not indeed become pig-faced like me. If, however, you, being garrulous, were to do evil by speech, you would certainly become pig-faced; therefore "do not do evil with the mouth" - by prohibiting the result, he prohibits the cause itself.

Then the Venerable Nārada, having walked for almsfood in Rājagaha, after the meal, having returned from his alms round, reported that matter to the Teacher who was seated in the midst of the fourfold assembly. The Teacher, having said "Nārada, that being was already seen by me before," taught the Teaching, making known the danger connected with verbal misconduct in various ways, and the benefit connected with good verbal conduct. That teaching was beneficial to the assembly that had arrived.

The commentary on the story of the pig-faced ghost is concluded.

3.

The Commentary on the Story of the Putrid-Mouthed Ghost

7-9. "You bear a divine, beautiful colour": this was spoken while the Teacher was dwelling at the Bamboo Grove, the Squirrels' Feeding Ground, referring to a certain foul-mouthed ghost. In the past, it is said, in the time of the Blessed One Kassapa, two sons of good family, having gone forth in his Dispensation, accomplished in morality and good conduct, of austere practice, lived together in harmonious living in a certain village residence. Then a certain monk of evil disposition, delighting in divisive speech, approached their dwelling place. The elders, having exchanged friendly welcome with him, having given him a dwelling place, on the second day, having taken him along, entered the village for almsfood. The people, having seen them, having shown exceedingly supreme respect towards those elders, honoured them with rice gruel, meals, and so on. He, having entered the monastery, thought - "Delightful indeed is this village as food resort, and the people have faith and confidence, they give increasingly superior almsfood, and this monastery is endowed with shade and water; it is possible for me to live here comfortably. But while these monks are dwelling here, there will be no comfortable dwelling for me; it will be like dwelling as a pupil. Well then, let me divide these against one another so that they will not dwell here again; thus shall I act."

Then one day, when the great elders, having given exhortation to both, had entered their own dwelling place, the slanderous monk, having let a short time pass, having approached the great elder, having paid homage, and when the elder said "Why, friend, have you come at an improper time?" having said "Yes, venerable sir, there is something to be said," being permitted by the elder saying "Speak, friend," he said - "This, venerable sir, your friend elder, having shown himself like a friend to your face, behind your back blames you like a foe." When asked "What does he say?" he said "Listen, venerable sir, 'This great elder is fraudulent, deceitful, a cheat, he earns his livelihood by wrong livelihood' - thus he speaks of your faults." "Do not, friend, speak thus; that monk will not blame me thus; he knows my intrinsic nature from the time of lay life - 'well-behaved, of good morality.'" "If, venerable sir, you think thus because of the purity of your own mind, that is befitting only for you; but I have no enmity with him; why would I say what was not said by him as 'said'? Let it be; in the course of time you will know for yourself," he said. The elder too, through the fault of being a worldling, with uncertain mind, having become apprehensive at heart thinking "Perhaps it might be so," became somewhat weakened in trust. That fool, having first divided the great elder, divided the other elder too in the very same manner as stated. Then both those elders, on the second day, without speaking to each other, having taken their bowls and robes, having walked for almsfood in the village, having taken their almsfood, having eaten at their own dwelling place itself, without performing even the slightest proper courtesy, having stayed right there that day, and when the night became light, without even informing each other, went to a comfortable place.

But the people, having seen the slanderous monk whose wish was fulfilled, having entered the village for almsfood, said - "Venerable sir, where have the elders gone?" He said - "Having quarrelled with each other the whole night, even though I was saying 'Do not quarrel, be united; quarrel is indeed bringing harm, producing future suffering, conducive to the unwholesome; even formerly, through quarrel, many have fallen away from great welfare' and so on, not heeding my words, they departed." Thereupon the people requested "Let the elders go for now; but you, out of compassion for us, dwell right here without being anxious." He, having assented "Very well," dwelling right there, after a few days thought - "By me, monks who are virtuous, of good character, have been divided through greed for a residence; much evil action indeed has been produced by me" - overcome by intense remorse, having become ill through the force of sorrow, before long, having died, was reborn in Avīci.

The other two friend elders, wandering on a journey through the country, having met together at a certain residence, having exchanged friendly greetings with each other, having reported to each other the divisive words spoken by that monk, having known their untruthfulness, having become united, gradually returned to that very same residence. The people, having seen the two elders, full of joy, with pleasure arisen, attended upon them with the four requisites. And the elders, dwelling right there, with concentrated minds through obtaining suitable food, having developed insight, before long attained arahantship.

The slanderous monk, having been tormented in hell for one interval between Buddhas, in this arising of a Buddha, having become a foul-mouthed ghost not far from Rājagaha, was reborn. His body was gold-coloured, but worms, having come out from his mouth, ate his mouth here and there; a foul smell wafted from him, pervading even a distant area. Then the Venerable Nārada, descending from the Vulture's Peak mountain, having seen him -

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With this verse he asked about the deed done. Therein, "divine" means existing in heaven, included in the state of a divine body. Here, however, "divine" means as if divine. "Beautiful" means attractive, or the state of being beautiful. "Colour element" means complexion. "You bear" means you carry. "You stand in the sky in mid-air" means you stand in the sky called the aerial space. Some, however, stating the reading "vihāyasaṃ tiṭṭhasi antalikkhe," explain the meaning by completing the sentence as "you stand in the sky illuminating the aerial space." "Foul-smelling" means the smell of a corpse; the meaning is bad smell. "What action did you do before" - he asked: worms eat your supremely foul-smelling mouth, and your body is gold-coloured; what kind of action, being the cause of such an individual existence, did you formerly do?

Thus that ghost, asked by the elder about the deed done by himself, answering that matter -

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He spoke a verse. Therein, "I was an evil ascetic" means I was an inferior ascetic, an evil monk. "With corrupt speech" means with corrupt words, one who speaks transgressing and overstepping others; the meaning is one whose words destroy the virtues of others. "Atidukkhavāco" is also a reading, meaning exceedingly harsh in speech, devoted to verbal misconduct such as lying and divisive speech and so on. "Having the appearance of an austere ascetic" means an imposter of an ascetic. "Mukhasā" means by the mouth. "Obtained" means received. The particle "ca" has the meaning of combination. "By me" means by me. "By austerity" means by the holy life. "Through slander" means through divisive speech. "Rotten" means foul-smelling.

Thus that ghost, having told of the deed done by himself, now giving exhortation to the elder -

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She spoke the concluding verse. Therein, "this" means that this, my form. "What the compassionate, the skilful would say" means those who are habitually compassionate, merciful, skilled and accomplished in the practice for the welfare of others, such as the Buddha and so on, whatever they would say, that very thing I say - this is the intention. Now, showing that exhortation, he said "Do not speak slander nor falsehood, you will become a demon who possesses sensual pleasures as desired." Its meaning is - Do not speak slander, that is, malicious speech, and falsehood; do not say them. For if you, having abandoned false speech and divisive speech, were to become restrained in speech, you will become a demon or a god or an inferior deity; having obtained the desirable, lofty divine success as wished for, one habitually delighting therein, comfortably, with the nature of delighting in the indulgence of the faculties.

Having heard that, the elder, having gone from there to Rājagaha, having walked for almsfood, after the meal, having returned from his alms round, reported that matter to the Teacher. The Teacher, making that the occasion, taught the Teaching. That teaching was beneficial to the assembly that had arrived.

The commentary on the story of the putrid-mouthed ghost is concluded.

4.

The Commentary on the Story of the Flour-Doll Ghost

10-13. "Having made whatever as an object": the Teacher, while dwelling at Jeta's Grove in Sāvatthī, spoke this referring to the giving of the householder Anāthapiṇḍika. It is said that the nurse of the granddaughter of the householder Anāthapiṇḍika's daughter gave a flour doll to the girl, saying "This is your daughter, take her and play." She produced the perception of a daughter towards it. Then one day, while she was playing having taken it, through carelessness it fell and broke. Thereupon the girl wailed "My daughter has died." No one in the household was able to convince her while she was crying. And at that time the Teacher was seated on a prepared seat in the house of the householder Anāthapiṇḍika, and the great millionaire was seated near the Blessed One. The nurse, having taken that girl, went to the presence of the millionaire. The millionaire, having seen her, said "Why is this girl crying?" The nurse reported that incident to the millionaire. The millionaire, having caused that girl to sit on his lap, having convinced her saying "I shall give you a daughter-gift," reported to the Teacher - "Venerable sir, I wish to give a gift dedicated to a flour doll for my granddaughter. Please accept that from me together with five hundred monks for the morrow." The Blessed One consented by silence.

Then the Blessed One on the second day, having gone to the millionaire's house together with five hundred monks, having done the meal duty, while giving thanksgiving -

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10. Therein, "having made whatever as an object" means referring to, with reference to, whatever among blessings and so on. "Should give" means one would give. "Without stinginess" means without stinginess due to the absence of stinginess, which has the characteristic of being unable to bear the state of one's own success being shared in common with others; the intention is that one of generous disposition, having put far away the mental stains of stinginess, greed, and so on, should give a gift. "Referring to deceased ancestors" means with reference to the departed of former times. "Site deities" means the explanation is: referring to deities inhabiting house-sites and so on. "Or else" - by this he shows that one should give a gift referring to whatever others such as gods, human beings, and so on.

11. Therein, first showing certain well-known gods among the gods, having said "and the four great kings," then again taking them by name, he said beginning with "Kuvera." Therein, "Kuvera" means Vessavaṇa. "Dhataraṭṭha" and so on are the names of the remaining three guardians of the world. "They are venerated" means those great kings and the deceased ancestors and site deities become recipients through the act of dedication. "And the donors are not without fruit" means those who give gifts, those donors, merely by dedicating to others, are not without fruit; they are indeed sharers in the fruit of their own giving.

12. Now, in order to show that "those who weep, lament, and grieve on account of the death of their own relatives, for them that is useless, merely self-torment alone," he spoke the verse "For neither weeping nor." Therein, "weeping" means crying, the shedding of tears; "should indeed not be done" is the remainder of the expression. "Sorrow" means sorrowing, mental burning; the meaning is inner pondering. "And any other lamentation" means whatever lamentation other than weeping and sorrow, confused talk such as "Where are you, only son?" and so on; that too should not be done - this is the meaning. Everywhere the word "vā" has the meaning of alternative. "That is not for the benefit of the departed" means since weeping or sorrow or lamentation - all that is not for the benefit, for the help of the departed, the deceased one, therefore that should indeed not be done; yet even so, thus do relatives remain, being fools - this is the intention.

13. Having thus shown the uselessness of weeping and so on, now showing the usefulness of the offering given by the donor to the Community referring to deceased ancestors and so on, he spoke the verse "And this offering." Therein, "this" - he speaks showing directly the gift given by the donor. The word "ca" is in the sense of contrast; by that, just as weeping and so on is not for anyone's benefit for the departed, this is not so; but this offering is for his welfare for a long time - thus it illuminates the very distinction about to be stated. "Kho" is in the sense of emphasis. "Offering" means gift. "Well established in the Community" means well established in the Community, the unsurpassed field of merit. "For a long time for his welfare" means for the welfare, for the benefit of that departed one for a long time. "With reason it is beneficial" means it is produced at that very moment, not after an interval of time - this is the meaning. For this indeed is the natural order therein - when a gift is given dedicated to the departed, if the departed rejoice in it, at that very moment the departed are released by the fruit of that.

Thus the Blessed One, having taught the Teaching, having made the public with minds delighting in giving dedicated to the departed, rose from his seat and departed. On the following day, the merchant's wife and the remaining relatives, conforming to the merchant, thus carried on a great giving for a period of three months. Then King Pasenadi of Kosala, having approached the Blessed One, asked "Why, venerable sir, did the monks not come to my house for a month?" When the reason was explained by the Teacher, the king too, conforming to the merchant, carried on a great giving to the Community of monks headed by the Buddha; having seen that, the citizens, conforming to the king, carried on a great giving for a month. Thus for two months a great giving originating from a flour doll was carried on.

The commentary on the story of the flour-doll ghost is concluded.

5.

The Commentary on the Story of the Outside-the-Walls Ghost

14-25. "They stand outside the walls": the Teacher, while dwelling at Rājagaha, spoke this referring to many ghosts.

Herein this is the detailed account - Ninety-two cosmic cycles from now, there was a city named Kāsi. There a king named Jayasena exercised kingship. His queen was named Sirimā. In her womb the Bodhisatta named Phussa was conceived and gradually fully awakened to the perfect enlightenment. King Jayasena, having aroused selfish attachment thinking "My son, having gone forth in the great renunciation, has become a Buddha; the Buddha is mine alone, the Teaching is mine, the Community is mine," attended upon him himself at all times and did not give others the opportunity.

The Blessed One's younger brothers, three half-brothers from a different mother, thought - "Buddhas arise for the welfare of the entire world, not for the sake of one alone. And our father does not give others the opportunity. How might we obtain the chance to attend upon the Blessed One and the community of monks?" This occurred to them - "Come, let us devise some stratagem." They caused the borderland to appear as if in revolt. Then the king, having heard "The borderland is in revolt," sent the three sons too to appease the borderland. They, having gone and having appeased it, returned. The king, pleased, gave a boon: "Whatever you wish, take that." They said: "We wish to attend upon the Blessed One." The king said: "Setting that aside, take something else." They said: "We have no need of anything else." "If so, having set a limit, take it." They requested seven years. The king did not give it. Thus, having said "six, five, four, three, two, one, seven months, six, five, four," they requested down to three months. Then the king gave it, saying "Take it."

They, having approached the Blessed One, said - "We wish, venerable sir, to attend upon the Blessed One for three months. May the Blessed One consent to a rains residence for us, venerable sir, for these three months." The Blessed One consented by silence. Those three sent a letter to the man appointed in their province: "For these three months the Blessed One is to be attended upon by us; beginning with a monastery, prepare all the requisites for attending upon the Blessed One." He, having prepared everything, sent back a reply. They, having clothed themselves in ochre robes, with thousands of men as stewards, attentively attending upon the Blessed One and the community of monks, having led him to the province, having handed over the monastery, made him dwell there for the rains retreat.

Their storekeeper was a certain householder's son, together with his wife, faithful and devoted. He attentively gave the constant giving of alms to the Community of monks headed by the Buddha. The man appointed in the province, having taken him along, together with about eleven thousand country-folk, had the giving carried out attentively indeed. Therein, some country-folk were of hostile minds. They, having created an obstacle to the giving, consumed the gifts themselves, and burnt the meal hall with fire. When the invitation to admonish was completed, the princes, having made honour to the Blessed One, having put the Blessed One in front, returned to the very presence of their father. Having gone there, the Blessed One attained final Nibbāna. The princes and the man appointed in the province and the storekeeper, having gradually passed away, together with their retinue, were reborn in heaven; the people of hostile minds were reborn in hell. Thus, for those two groups of people, being reborn from heaven to heaven, from hell to hell, ninety-two cosmic cycles passed.

Then, in this fortunate cosmic cycle, in the time of the Blessed One Kassapa, those people of hostile minds arose among the ghosts. At that time, human beings, having given gifts for the benefit of their own respective departed relatives who were ghosts, dedicated them: "Let this be for our relatives." They obtained success. Then these ghosts too, having seen that, having approached the Perfectly Self-awakened One Kassapa, asked - "Could we too, venerable sir, obtain such success?" The Blessed One said - "Now you do not obtain it. But in the future there will be a Perfectly Self-awakened One named Gotama; in the time of that Blessed One there will be a king named Bimbisāra. He was your relative ninety-two cosmic cycles from now. He, having given a gift to the Buddha, will dedicate it to you; then you will obtain it." When this was said, it is said, for those ghosts that statement was as if it had been said "Tomorrow you will obtain it."

Then, when one interval between Buddhas had passed, our Blessed One arose. Those three princes too, together with the thousand men, having fallen away from the heavenly world, having been reborn in a brahmin family in the country of Magadha, having gradually gone forth in the going forth of hermits, were the three matted-hair ascetics at Gayāsīsa; the man appointed in the province became the king Bimbisāra; the storekeeper became the householder's son, a millionaire named Visākha; his wife was a millionaire's daughter named Dhammadinnā; but the remaining retinue were reborn as the very retinue of the king.

Our Blessed One too, having arisen in the world, having passed beyond seven weeks, having gradually come to Bārāṇasī, having set in motion the wheel of the Teaching, beginning with the group of five, having trained the three matted-hair ascetics with their retinue of a thousand, went to Rājagaha. And there, on that very day of his approach, he established King Bimbisāra in the fruition of stream-entry, together with eleven myriads of brahmins and householders who were inhabitants of Aṅga and Magadha. Then, having been invited by the king with a meal for the morrow, having consented, on the second day, with Sakka, the lord of the gods, in the appearance of a young man, going in front -

Being praised with such and other verses, having entered Rājagaha, he received the great offering at the king's dwelling. But those ghosts, with the hope "Now the king will dedicate the gift to us, now he will dedicate it," having surrounded, stood there.

The king, having given the gift, thought only of a dwelling place for the Blessed One, "Where indeed might the Blessed One dwell?" and did not dedicate that gift to anyone. Thus, not obtaining that gift, the ghosts, being without hope, at night made an exceedingly terrifying cry of distress at the king's dwelling. The king, having been overcome by fear, terror, and religious emotion, when the night became light, reported to the Blessed One - "I heard such a sound; what indeed will happen to me, venerable sir?" The Blessed One said: "Do not fear, great king, nothing evil will happen to you. But rather, there are your former relatives who have arisen among the ghosts. They, for one interval between Buddhas, expecting just this, wandering about thinking 'Having given a gift to the Buddha, he will dedicate it to us,' because you, having given a gift yesterday, did not dedicate it, being without hope, made such a cry of distress." "But, venerable sir, if given now, would they receive it?" "Yes, great king." "Then, venerable sir, may the Blessed One consent to a gift from me today; I shall dedicate it to them." The Blessed One consented by silence.

The king, having gone to his dwelling, having had a great offering prepared, had the time announced to the Blessed One. The Blessed One, having gone to the royal inner palace, sat down on the prepared seat together with the Community of monks. Those ghosts, thinking "Perhaps today we might receive," having gone, stood outside the walls and so on. The Blessed One acted in such a way that they all came into the range of the king's sight. The king, while pouring the water of dedication, dedicated it saying "May this be for my relatives." At that very moment, ponds covered with lotuses and water-lilies arose for the ghosts. They, having bathed and drunk there, with their disturbance, fatigue, and thirst allayed, became gold-coloured. The king, having given rice gruel, solid food, and edibles, dedicated them. At that very moment, divine rice gruel, solid food, and edibles arose for them. They, having consumed those, became full in their faculties. Then, having given cloth and lodgings, he dedicated them. Divine garments, mansions, bed-coverings, sleeping places, and other kinds of ornaments arose for them. And the Blessed One determined in such a way that all that success of theirs became visible to the king. The king, having seen that, was exceedingly delighted. Then the Blessed One, having eaten and been invited to admonish, for the purpose of thanksgiving to King Bimbisāra, spoke the Tirokuṭṭa Ghost Story -

14.

15.

16.

17.

18.

19.

20.

21.

22.

23.

24.

25.

14. Therein, "outside the walls" means in the outer parts of the walls. "They stand" - this is an expression designating standing, by way of rejecting sitting and so on; the meaning is they stand just outside the doors of the walls of houses and enclosing walls. "And at junctions and crossroads" means at junctions and at crossroads. "Junctions" means four-cornered streets; house-junctions, wall-junctions, and windows are also called thus. "Crossroads" means three-cornered streets. "They stand by the door-posts" (dvārabāhāsu tiṭṭhanti) means they stand in dependence on the posts of city gates and house doors. "Having come to their own home" - "one's own home" means both the house of former relatives and also a house inhabited by oneself as owner; since they come to both of those with the perception of it being their own home, therefore he said "having come to their own home."

15. Thus the Blessed One, showing to the king the many ghosts who had come with the perception of it being their own home to Bimbisāra's dwelling, which was the house of former relatives though never previously inhabited by him, standing outside the walls and so on, experiencing the fruit of jealousy and stinginess, with exceedingly ugly, deformed, and frightful appearances, having spoken the verse "They stand outside the walls," then showing the severe nature of the action done by them, spoke the second verse beginning with "when food and drink are abundant."

Therein, "abundant" (pahūta) means not little, much; the meaning is "as much as one wishes." For the syllable "ba" can become "pa," as in "pahu santo na bharatī" and so on. Some, however, read "bahuke"; but that is a corrupt reading. "In food and drink" (annapānamhi) means in food and in drink. "Solid food and edibles" (khajjabhojje) means solid food and edibles. By this he shows the fourfold nutriment by way of what is eaten, drunk, chewed, and tasted. "At hand" (upaṭṭhita) means having approached and standing, prepared; the meaning is arranged. "No one remembers those beings" (na tesaṃ koci sarati sattānaṃ) means no one - neither mother, nor father, nor son, nor grandson - remembers those beings who have arisen in the sphere of ghosts. Why? "Because of their kamma" (kammapaccayā) means because of the miserly action done by oneself, of the type consisting of not giving, preventing others' giving, and so on. For that action does not allow their relatives to remember them.

16. Thus the Blessed One, having shown the absence of even the mere remembrance by relatives, due to the fruit of action, of the ghosts who were expecting their relatives even when no small amount of food, drink, and so on was available, now praising the gift given by the king dedicated to relatives reborn in the sphere of ghosts, spoke the third verse beginning with "thus they give to relatives."

Therein, "thus" (evaṃ) is a word of comparison. Its connection is twofold - Even though no one remembers because of the kamma condition of those beings, some give to relatives, those who are thus compassionate; and great king, just as was given by you, thus they give pure, superior, in proper time, allowable drink and food to relatives, those who are compassionate. Therein, "they give" (dadanti) means they bestow, they dedicate, they hand over. "To relatives" (ñātīnaṃ) means to those connected through the mother's side and the father's side. "Those who" (ye) means whatever sons and so on. "Are" (honti) means they are. "Compassionate" (anukampakā) means well-wishing, seeking their welfare. "Pure" (suciṃ) means clean, charming, and righteous. "Superior" (paṇītaṃ) means lofty. "At the time" (kālena) means at the time suitable for use by those worthy of offerings, or at the time when the departed relatives have come and are standing outside the walls and so on. "Allowable" (kappiyaṃ) means suitable, proper, worthy of use by noble ones. "Drink and food" (pānabhojanaṃ) means drink and food; and by that designation he here speaks of all gifts.

17. Now, showing the manner in which what is given becomes given to those ghosts, he spoke the first half of the fourth verse: "May this be for your relatives, may the relatives be happy." That should be connected with the first half of the third verse -

Thereby, by the word "thus" in the sense of manner in the passage "they give in this manner saying 'May this be for your relatives,' not otherwise," an illustration of the manner in which it should be given has been made.

Therein, "this" is an indication of the gift. "Vo" is merely an indeclinable particle, just as in such passages as "by which you noble ones" and so on. "May it be for the relatives" means may it be for the relatives who have arisen in the sphere of ghosts. Some also read "no ñātīna," the meaning being "for our relatives." "May the relatives be happy" means may those relatives reborn in the sphere of ghosts, experiencing this fruit, be happy, having attained happiness.

Since even though it is said "May this be for your relatives," an action done by one does not give fruit to another, but rather that material thing being given dedicated thus becomes a condition for wholesome action for the deceased relatives, therefore, showing how wholesome action that produces fruit at that very moment in that very material thing arises for them, he said beginning with "And they there" etc.

Therein, "they" means the deceased relatives. "There" means there where the gift is being given. "Having come together" means having assembled there for the purpose of thanksgiving, thinking "These relatives of ours are dedicating a gift for our benefit." "When food and drink are abundant" means in that material thing being given dedicated to oneself. "They give thanks attentively" means believing in the fruit of action, not abandoning respect, having become undistracted in mind, they rejoice and give thanks saying "May this gift of ours be for our welfare and happiness," they become filled with joy and pleasure.

18. "May they live long" means may they be long-lived, of long life span. "Our relatives" means our kin. "Because of whom" means for whose reason, in dependence on whom. "We receive" means we obtain such success. For this is a display of the manner of praise by the ghosts who are experiencing the success obtained through dedication, towards their own relatives. For through three factors - by the ghosts' own thanksgiving, by the dedication of the donors, and by the accomplishment of those worthy of offerings - the offering produces fruit at that very moment. Therein, the donors are the special cause. Therefore he said "because of whom we receive." "And veneration has been made to us" means by those donors dedicating thus "May this be for your relatives," veneration has been made to us too, and those donors are not without fruit, because in whichever continuity the action consisting of relinquishment arose, fruit is given right there to that one.

Here one asks - "Do only relatives reborn in the sphere of ghosts obtain the success of causes, or do others also?" This need not be stated by us here, since it has been thus explained by the Blessed One. For this was said:

"We, Master Gotama, being brahmins, give gifts, we perform meritorious deeds, saying 'May this gift be beneficial to the departed relatives and blood-relations, may the departed relatives and blood-relations consume this gift.' Does that gift, Master Gotama, benefit the departed relatives and blood-relations? Do those departed relatives and blood-relations consume that gift?" "In a suitable state, brahmin, it is beneficial, not in an unsuitable state."

"But what, Master Gotama, is the suitable state, what is the unsuitable state?" "Here, brahmin, a certain one is one who kills living beings, etc. holds wrong view; upon the body's collapse at death, he is reborn in hell. Whatever is the food of beings in hell, by that he sustains himself there, by that he remains there. This, brahmin, is an unsuitable state where, for one established there, that gift does not benefit.

"Here again, brahmin, a certain one is one who kills living beings, etc. holds wrong view; upon the body's collapse at death, he is reborn in the animal realm. Whatever is the food of beings in the animal realm, by that he sustains himself there, by that he remains there. This too, brahmin, is an unsuitable state where, for one established there, that gift does not benefit.

"Here again, brahmin, a certain one abstains from killing living beings, etc. holds right view; upon the body's collapse at death, he is reborn in the company of human beings, etc. he is reborn in the company of the gods. Whatever is the food of the gods, by that he sustains himself there, by that he remains there. This too, brahmin, is an unsuitable state where, for one established there, that gift does not benefit.

"Here again, brahmin, a certain one is one who kills living beings, etc. holds wrong view; upon the body's collapse at death, he is reborn in the sphere of ghosts. Whatever is the food of beings in the sphere of ghosts, by that he sustains himself there, by that he remains there. Or whatever friends and colleagues or relatives and blood-relations give from here, by that he sustains himself there, by that he remains there. This, brahmin, is the state where, for one established there, that gift is beneficial."

"But if, Master Gotama, that ghost who is a relative or blood-relation has not arisen in that state, who consumes that gift?" "Other ghosts who are relatives and blood-relations have arisen in that state, brahmin; they consume that gift."

"But if, Master Gotama, that ghost who is a relative or blood-relation has not arisen in that state, and other ghosts who are relatives and blood-relations have not arisen in that state, who consumes that gift?" "This is impossible, brahmin, there is no chance that that state would be empty during this long period of time, that is to say, of ghosts who are relatives and blood-relations. Further, brahmin, the donor too is not without fruit."

19. Now, in order to show the absence of any other cause for obtaining success such as farming, cow-keeping, and so on for those reborn in the sphere of ghosts there, and the fact of being sustained by what is given from here, "for indeed" and so on was stated.

Therein, "for there is no farming there" means in that sphere of ghosts there is indeed no farming, in dependence on which ghosts might live happily. "Cow-keeping is not found here" means here in the sphere of ghosts not only farming alone is absent, but cow-keeping too is not found, in dependence on which they might live happily. "There is no such trade" means there is no such trade either, which might be the cause for their obtaining success. "Buying and selling with gold" means there is no such buying and selling with gold there either, which might be the cause for their obtaining success. "By what is given from here they sustain themselves, the deceased ghosts there" means they sustain themselves only by what is given from here by relatives or friends and colleagues; they maintain their individual existence. "Ghosts" means beings reborn in the sphere of ghosts. "Deceased" means gone by their own time of death. Or the reading is "kālakatā," meaning those whose time has been done, whose death has been done, those who have reached death. "There" means in that sphere of ghosts.

20-21. Now, in order to make known the aforesaid meaning by similes, he spoke a pair of verses beginning with "Upon high ground water rained." Its meaning is - Just as water rained upon by clouds on high ground, on dry land, on an elevated place, flows down to the low ground - whatever piece of ground is low, sloping down, to that it approaches; just so a gift given from here is beneficial to the ghosts, it is applied for the acquisition of fruition. For indeed the realm of ghosts is like a low-lying place for the flowing of water, for the benefiting of gifts. As he said - "This, brahmin, is the state where, for one established there, that gift is beneficial." And just as by water flowing down through ravines, gorges, branches, sub-branches, small streams, and great streams, the water-carriers, the great rivers, having become full, fill the ocean, so a gift given from here is beneficial to the ghosts in the manner stated previously.

22. Since the ghosts, overpowered by the hope "We shall obtain something from here," even having come to the house of relatives, are unable to ask "Give us such and such a thing," therefore, showing that a son of good family, recollecting these grounds for remembrance concerning them, should give an offering, he spoke the verse "He gave to me."

Its meaning is - "He gave me such and such wealth or grain," "He did such and such a duty for me, undertaking the exertion himself," and "Such a one is my relative through connection on the mother's side or the father's side, such a one is my friend through affection by reason of the ability to provide shelter, such a one is my companion who played in the dust together with me" - thus recollecting all this, one should give an offering to the ghosts, one should hand over a gift. "Dakkhiṇā dajjā" is also a reading; an offering for the ghosts should be given; by that, by the method beginning with "He gave to me," it is said that one recollecting what was done before recollects. For this is the nominative case used in the instrumental sense.

23-24. But those beings who, having become overcome by weeping, sorrow and so on due to the death of relatives, remain thus and do not give anything for their benefit - for them that weeping, sorrow and so on is merely self-torment alone, and it does not accomplish any benefit for the ghosts - showing this, having spoken the verse "For neither weeping nor," then again, in order to show the usefulness of the offering given by the King of Magadha, he spoke the verse "And this." Their meaning has been stated above.

25. Now, since by the king giving this offering, the duty to relatives has been pointed out by way of performing the duties that should be done by relatives for relatives, it has been made known to the multitude of people, an example has been made known, "By you too the duty to relatives should be fulfilled in just the same way towards relatives." And by causing those ghosts to attain heavenly success, lofty veneration has been made to the ghosts; by satisfying the community of monks headed by the Buddha with food, drink, and so on, strength has been given to the monks; and by producing the volition of generosity accompanied by qualities such as compassion and so on, much merit has been produced - therefore the Blessed One, gladdening the king with these qualities conforming with the truth, spoke the concluding verse "This duty to relatives."

Therein, "the duty to relatives" means the performing of duties that should be done by relatives for relatives. "Lofty" means prosperous, successful. "Strength" means bodily strength. "Produced" means accumulated. And here, by this "This duty to relatives has been pointed out," the Blessed One instructed the king with a talk on the Teaching. The showing of the duty to relatives is here the instruction. By this "And lofty veneration has been made to the ghosts," he encouraged. "Lofty" being praise, here is the encouragement to perform veneration again and again. By this "And strength has been given to the monks," he inspired. The giving of strength to the monks is here the inspiration through the increase of enthusiasm in such giving of strength. By this "Much merit has been produced by you," he gladdened. The praising of the production of merit is here the gladdening through being an exposition of his qualities conforming with the truth - thus the explanation here should be understood.

And at the conclusion of the teaching, through the exposition of the dangers of rebirth in the sphere of ghosts and so on, there was the full realization of the teaching by eighty-four thousand living beings whose hearts were stirred and who wisely strove. On the second day too he taught this very Tirokuṭṭa teaching to gods and humans. Thus up to seven days there was likewise the full realization of the teaching.

The commentary on the story of the outside-the-walls ghost is concluded.

6.

The Commentary on the Story of the Female Ghost Who Devoured Five Children

26-34. "You are naked, of ugly appearance": this was spoken while the Teacher was dwelling at Sāvatthī, referring to the female ghost who devoured five sons. It is said that in a small village not far from Sāvatthī, the wife of a certain householder was barren. His relatives said this to him: "Your wife is barren; we shall bring another maiden for you." He, out of affection for his wife, did not wish it. Then his wife, having heard that news, said thus to her husband: "Master, I am barren; another maiden should be brought; let not your family lineage be cut off." He, being pressured by her, brought another maiden. She, at a later time, became pregnant. The barren woman - overcome by jealousy, thinking "This one, having obtained a son, will become the mistress of this house," seeking a means for causing her abortion, having won over a certain female wandering ascetic with food, drink, and so on, had her cause the abortion of that one. She, when the embryo had been destroyed, informed her own mother; the mother, having gathered together her own relatives, reported that matter. They said this to the barren woman: "Was the embryo of this woman destroyed by you?" "I did not destroy it." "If the embryo was not destroyed by you, take an oath." "If the embryo was destroyed by me, may I be destined for an unfortunate realm, overcome by hunger and thirst, and having given birth to five sons in the evening and five in the morning, having eaten them, may I not reach satisfaction; and may I always be foul-smelling and surrounded by flies" - having spoken falsely, she took an oath. She, before long, having died, was reborn as a female ghost of ugly appearance not far from that very village.

At that time, eight elders who had finished keeping the rains retreat in the country, coming to Sāvatthī for the purpose of seeing the Teacher, took abode in a forest place endowed with shade and water not far from that village. Then that female ghost showed herself to the elders. Among them, the senior monk of the Community, to that female ghost -

26.

asked in return with a verse. Therein, "naked" means without clothes. "Of ugly appearance" means deformed; you are endowed with an exceedingly hideous appearance. "Foul-smelling" means of undesirable odour. "You emit a putrid odour" means you emit the smell of a corpse from your body. "Surrounded by flies" means strewn all around with blue flies. "Who are you standing here" means who indeed of such appearance are you standing in this place, wandering here and there - this is the meaning.

Then that female ghost, thus questioned by the Great Elder, making herself known, generating religious emotion in beings -

27.

28.

29.

She spoke these three verses.

27. Therein, "venerable sir" - she addresses the elder with respect. "Ill-fated" means gone to an unfortunate realm. "Belonging to Yama's world" means known as being included in the ghost realm which has received the name "Yama's world." "Gone from here" means gone from here, from the human world, to the realm of ghosts by way of being reborn; the meaning is "reborn."

28. "In the morning" means at the time of dawn of the night. For this is an instrumental expression used in the locative sense. "Five children" means five sons. For this is said by way of change of gender. "In the evening five more again" - the explanation is: in the evening time I eat again another five sons. "Having given birth" means having given birth to ten sons each day. "Yet they are not enough for me" means even those ten sons in one day are not adequate for me to ward off my hunger. Here "nā" is said by making it long for the sake of metrical ease in the verse.

29. "My heart is burnt and smokes from hunger" means when afflicted by hunger, by starvation, my heart region burns from all around by the digestive fire, smokes, and is scorched. "I cannot get drinking water to drink" means overcome by thirst, wandering here and there, I cannot get even drinking water to drink. "See me gone to disaster" means see me who has reached this kind of disaster, both common and uncommon to rebirth as a ghost - "venerable sir" - thus she declared to the elder the suffering being experienced by herself.

Having heard that, the elder, asking about the deed done by her -

30.

He spoke a verse. Therein, "wrong-doing" means misconduct. "By the result of what action" means by the result of what kind of action - whether of killing living beings, or of one among taking what is not given and so on. This is the meaning. Some read "by the result of what action."

Then that female ghost, telling the elder of the deed done by herself -

31.

32.

33.

34.

31-32. Therein, "co-wife" means a woman having the same husband. "Towards her I conceived evil" means I conceived evil, cruel action towards that co-wife. "With corrupted mind" means with a corrupted consciousness, or with a corrupted mind. "Two months old" means having arisen and become established for two months, thus two months old. "Flowed forth as just blood" means being destroyed, having become just blood, it overflowed. "Then her mother, angry, brought together my relatives" means then that co-wife's mother, angry with me, assembled her own relatives. "Tatassā" is also a reading, with the word-analysis being "tato assā" (then of her).

33-34. "Oath" means a swearing. "Made to revile" means she threatened her with fear. "Spoke an oath, a lie" means "if that was done by me, may I become such" - thus showing the very evil that was done as if undone, I spoke a lie, an untrue oath. "I eat the flesh of my sons, if that was done by me" - this is the showing of the manner in which the oath was made at that time. The meaning is: if this evil of causing an abortion was done by me, in the future, in the rebirth of a new existence, may I eat only the flesh of my sons. "Of that action" means of the action of killing living beings committed by way of causing an abortion. "And of lying" means and of the action of lying. "Both" means by the result of both, of both actions. For this is the nominative case used in the instrumental sense. "Smeared with pus and blood" - the explanation is: having become smeared with pus by way of oozing and with blood by way of breaking apart, I eat the flesh of my sons.

Thus that female ghost, having declared the result of her own actions, again said thus to the elders - "I, venerable sir, in this very village, having been the wife of such-and-such a householder, having become overcome by jealousy, having done evil action, was thus reborn in the realm of ghosts. It would be good, venerable sir, if you would go to that householder's house; he will give you a gift; you should have that offering dedicated to me; thus there will be freedom for me from this realm of ghosts." The elders, having heard that, having compassion for her, established in the nature of rescuing, entered that householder's house for almsfood. The householder, having seen the elders, with confidence arisen, having gone forward to meet them, having taken their bowls, having caused the elders to sit on seats, began to feed them with superior food. The elders, having reported that incident to the householder, had that gift dedicated to that female ghost. And at that very moment, that female ghost, freed from that suffering, having obtained lofty success, showed herself to the householder at night. Then the elders, having gone gradually to Sāvatthī, reported that matter to the Blessed One. And the Blessed One, making that the occasion, taught the Teaching to the assembly that had arrived. At the conclusion of the teaching, the great multitude, having gained a sense of urgency, abstained from jealousy and stinginess. Thus that teaching was beneficial to the great multitude.

The commentary on the story of the female ghost who devoured five children is concluded.

7.

The Commentary on the Story of the Female Ghost Who Devoured Seven Children

35-45. "You are naked, of ugly appearance": this was spoken while the Teacher was dwelling at Sāvatthī, referring to the female ghost who devoured seven sons. It is said that in a certain small village not far from Sāvatthī, a certain lay follower had two sons - in the first stage of life, endowed with beauty, possessed of morality and good conduct. Their mother, thinking "I have sons," despised her husband by the power of her sons. He, disrespected by his wife, with a wearied mind, brought another maiden. She before long became pregnant. Then his chief wife, overcome by jealousy, having enticed a certain physician with material gains, through him caused the destruction of her three-month embryo. Then she, when questioned by the relatives and the husband "Was the embryo of this woman destroyed by you?" having spoken falsely "I did not destroy it," when told by those who did not believe her "Take an oath," took an oath: "May I, having given birth to seven sons in the evening and seven in the morning, eat the flesh of my sons, and may I always be foul-smelling and surrounded by flies."

She, at a later time, having died, by the very result of that abortion and lying, having been reborn in the realm of ghosts, eating the flesh of her sons in the manner of sons, wandered not far from that very village. And at that time several elders, having finished keeping the rains retreat at a village residence, coming to Sāvatthī for the purpose of seeing the Blessed One, made their dwelling for the night at a certain place not far from that village. Then that female ghost showed herself to those elders. The great elder asked her in verse -

35.

She, questioned by the elder, gave a reply with three verses -

36.

37.

38.

38. Therein, "peace" means the appeasement of the suffering of hunger and thirst. "Do not attain" means I do not obtain. "Like one burnt by fire in the sun's heat": the explanation is, like one being burnt by fire in exceedingly hot sunshine, I do not attain peace.

Having heard that, the great elder, asking about the deed done by her -

39.

Then that female ghost, telling of her rebirth in the ghost world and the reason for eating the flesh of her sons -

40.

41.

42.

43.

44.

45.

40-45. Therein, "endowed with the power of sons" means endowed with the power of sons, having obtained strength by virtue of her sons. "Despised" means having transgressed, she looked down upon, she despised. "It fell as putrid blood" means having become corpse-blood, the embryo fell away. All the remainder is similar to the preceding one. There, eight elders; here, several. There, five sons; here, seven - this alone is the distinction.

The commentary on the story of the female ghost who devoured seven children is concluded.

8.

The Commentary on the Story of the Ox Ghost

46-53. "Why, as if mad" - the Teacher, while dwelling at Jeta's Grove, spoke this referring to a certain householder whose father had died. It is said that in Sāvatthī, the father of a certain householder died. He, with a heart scorched by sorrow on account of his father's death, weeping, mad, wandering about as if dear, whomever he sees, he asks - "Have you seen my father?" No one was able to dispel his sorrow. But in his heart, like a lamp in a pot, the decisive support for the fruition of stream-entry blazes.

The Teacher, towards the break of dawn, surveying the world, having seen his decisive support for the fruition of stream-entry, having thought "It is fitting to bring up a past story for him, to appease his sorrow, and to give him the fruition of stream-entry," on the following day, after the meal, having returned from his alms round, without taking an attendant monk, went to his house door. He, having heard "The Teacher has come," having gone out to meet him, having ushered the Teacher into the house, when the Teacher was seated on the prepared seat, having himself paid homage to the Blessed One, seated to one side, said "Do you know, venerable sir, the place where my father has gone?" Then the Teacher said to him "Lay follower, do you ask about your father in this individual existence, or in the past?" He, having heard that word, thinking "It seems I have had many fathers," with sorrow diminished, attained a little equanimity. Then the Teacher, having given a talk on the Teaching for the dispelling of sorrow, having known that his sorrow had departed and his mind was pliant, having established him in the fruition of stream-entry through the gradual teaching of the Teaching, went to the monastery.

Then the monks raised up a discussion in the Teaching hall - "See, friends, the majestic power of the Buddha! A lay follower so overcome with sorrow and lamentation was disciplined by the Blessed One in the fruition of stream-entry in just a moment." The Teacher, having gone there, seated on the excellent Buddha-seat that had been prepared, asked "What discussion were you having as you sat together here, monks?" The monks reported that matter to the Blessed One. The Teacher, having said "Not only now, monks, has this one's sorrow been removed by me; in the past too it was removed indeed," being requested by them, brought up the past.

In the past, in Bārāṇasī, the father of a certain householder died. He, overcome with sorrow and lamentation on account of his father's death, with tearful face, with red eyes, weeping, circumambulates the funeral pyre. His son, a prince named Sujāta, wise, experienced, endowed with higher intelligence, thinking of a means to remove his father's sorrow, one day, having seen a dead bull outside the city, having brought grass and drinking water and having placed them before it, stood saying "Eat, eat, drink, drink." Those who came one after another, having seen him, say "Dear Sujāta, are you mad, you who bring grass and water to a dead bull?" He does not reply anything. People, having gone to his father's presence, said "Your son has gone mad; he is giving grass and water to a dead bull." Having heard that, the sorrow that had been standing regarding the householder's father departed. He, thinking "My son, it seems, has gone mad," struck with religious emotion, having gone quickly, reproving him - "Are you not, dear Sujāta, wise, experienced, endowed with higher intelligence? Why did you give grass and water to a dead bull?" -

46.

47.

He spoke a pair of verses. Therein, "why" is a word of inquiry. "As if mad" means as if having the nature of a madman, as if having reached derangement of the mind. "Having mowed" means having cut. "Green grass" means fresh grass. "Prattle" means talk nonsense. "Whose life has departed" means whose life has gone. "Old bull" means an ox, an aged bull. "With food and drink" means with the green grass or drinking water given by you. "A dead bull will rise up" means a deceased bull, having obtained life, would indeed not rise up. "You are a fool and imprudent" means you are a fool by reason of folly, and imprudent due to the absence of wisdom reckoned as intelligence. "Just as that other fool" means just as that - another devoid of wisdom too might talk nonsense - so you talk nonsense in vain. This is the meaning. "Yathā taṃ" is merely a particle.

Having heard that, Sujāta, making known his own intention in order to convince his father -

48.

49.

He spoke a pair of verses. Its meaning is - This bull has these four feet, this head, and this body exists together with its tail - thus "with its tail" means this body. And these eyes, the organs of sight, remain in their unbroken form just as before death. "This bull should rise up" means for this reason my thought would be that this bull should rise up, should get up. Some read "Methinks the bull should rise up"; the intention is that for that reason I might think that this bull might even suddenly raise up its body; thus such an imagination might arise in me. But the grandfather's - my paternal grandfather's - hands and feet, body and head are not seen; yet crying at a stupa made of clay into which his bones were placed, a hundredfold, a thousandfold more, dear father, you yourself are the fool, devoid of wisdom; formations subject to breaking break up; for those who understand, what lamentation is there? - thus he taught the Teaching to his father.

Having heard that, the Bodhisatta's father, having thought "My wise son did this deed in order to convince me," praising his son, saying "Dear Sujāta, 'all beings too are subject to death' - this is known by me; henceforth I shall not grieve; one should indeed be such a wise person capable of removing sorrow" -

50.

51.

52.

53.

He spoke four verses. Therein, "blazing" means blazing with the fire of sorrow, burning. "Santaṃ" means existing. "Pāvaka" means fire. "Pouring down as if with water" means as if sprinkling with water. "He extinguished all anguish" means he extinguished all my mental disturbance. "He has indeed drawn out" means he has indeed taken out. "Dart" means the dart of sorrow. "Lodged in the heart" means that which had become a dart connected with the mind. "Overcome with sorrow" means of one overpowered by sorrow. "Sorrow for the father" means sorrow arisen referring to the father. "Dispelled" means removed. "Having heard you, young man" means: young boy, having heard your words, now however I do not grieve, I do not weep. "As Sujāta did his father" means just as this Sujāta turned his own father away from sorrow, so too others who are compassionate, who are disposed to supporting, those wise ones act thus, rendering help to fathers and others as well. This is the meaning.

Having heard the young man's words, the father, having become free from sorrow, having bathed his head, having eaten, having set his business activities going, having died, was destined for heaven. The Teacher, having brought this teaching of the Teaching, made known the truths to those monks; at the conclusion of the truths, many became established in the fruition of stream-entry and so on. At that time Sujāta was the Lord of the World.

The commentary on the story of the ox ghost is concluded.

9.

The Commentary on the Story of the Great Weaver Female Ghost

54-57. "Faeces and urine and blood and pus": this was spoken while the Teacher was dwelling at Sāvatthī, referring to a certain weaver's female ghost. About twelve monks, it is said, having taken a meditation subject in the presence of the Teacher, investigating a place suitable for dwelling, when entering the rains retreat was approaching, having seen a certain forest haunt endowed with shade and water, delightful, and a village as food resort neither too far nor too near from it, having stayed there one night, on the second day entered the village for almsfood. There eleven weavers were dwelling; they, having seen those monks, with pleasure arisen, having led them to their own respective houses, having served them with superior food, said "Where, venerable sirs, are you going?" "Wherever is convenient for us, there we shall go." "If so, venerable sirs, you should dwell right here" - they requested them to enter the rains retreat. The monks accepted. The lay followers, having had forest huts built for them there, gave them. The monks entered the rains retreat there.

There the chief weaver attended upon two monks carefully with the four requisites; the others attended upon one monk each. The wife of the chief weaver was faithless, without confidence, holding wrong views, and stingy; she did not attend upon the monks carefully. He, having seen that, having brought her own younger sister, handed over the authority in his house. She, being faithful and devoted, carefully looked after the monks. All those weavers gave one cloak each to each of the monks who had completed the rains retreat. There the stingy wife of the chief weaver, with a corrupted mind, abused her own husband - "Whatever gift of food and drink has been given by you to the ascetics, disciples of the Sakyan, may that become faeces and urine and pus and blood for you in the world beyond, and may the cloaks become blazing iron sheets!"

There the chief weaver, at a later time, having died, was reborn in the Vindhya forest as a tree deity endowed with power. But his miserly wife, having died, was reborn as a female ghost not far from that very dwelling place. She, naked, of ugly appearance, overcome by hunger and thirst, having gone to the presence of that terrestrial god, said - "I, master, without clothes, exceedingly overcome by hunger and thirst, wander about; give me cloth and food and drink." He presented her with divine, superior food and drink. That, the very moment it was taken by her, became faeces and urine and pus and blood, and the cloak given, when put on by her, became a blazing iron sheet. She, experiencing great suffering, having thrown it away, wanders about crying.

And at that time a certain monk, having finished keeping the rains retreat, going to pay homage to the Teacher, together with a great caravan, proceeded into the Vindhya forest. The caravan members, having travelled the road at night, by day, having seen in the forest a place endowed with dense shade and water, having unyoked the vehicles, rested for a moment. But the monk, out of desire for seclusion, having withdrawn a little, at the root of a certain tree of dense shade, concealed by jungle thicket, having laid out his double robe, lying down, with body wearied by the fatigue of travelling the road at night, went to sleep. The caravan members, having rested, proceeded on the road; that monk did not wake up. Then, having risen in the evening time, not seeing them, having taken a certain wrong path, gradually he arrived at the dwelling place of that deity. Then that young god, having seen him, having approached in human form, having exchanged friendly welcome, having ushered him into his own mansion, having given foot ointment and so on, sat down attending upon him. And at that time that female ghost, having come, said "Give me, master, food and drink and a cloak." He gave those to her. And those, the very moment they were taken by her, became just faeces, urine, pus, blood, and blazing iron sheets. That monk, having seen that, with a sense of urgency arisen, to that young god -

54.

55.

He asked in return with two verses. Therein, "of what is this the result" means of what kind of action is this the result, which she now experiences. "What action did this woman do" means what action did this woman do formerly. "She who always feeds on blood and pus" means she who at all times eats and consumes nothing but blood and pus. "New" means costly, having just appeared at that very moment. "Beautiful" means lovely, fair to behold. "Soft" means pleasant to the touch. "Pure" means of pure colour. "Hairy" means having fine hair, pleasant to the touch; the meaning is beautiful. "When given, they become mixed, like thorns" means they become like the thorns of the kitaka plant, like sheets of metal. "Kīṭakā bhavanti" is also a reading; the meaning is they become like biting insects in appearance.

Thus that young god, asked by that monk, making known the deed done in a former birth -

56.

57.

He spoke two verses. Therein, "not a giver" means habitually not giving anything whatsoever to anyone. "Stingy, miserly" - the explanation is: first she was stingy by the intrinsic nature of the stain of stinginess, and through repeated practice of that she became obstinately stingy, and through that she was miserly. Now, showing that very miserliness of hers, he said beginning with "She, when I am giving." Therein, "such" means having practised such verbal misconduct and so on as stated above. "Having come here" means having come to this realm of ghosts, having reached the ghost state of existence. "Eats for a long time" means she eats nothing but faeces and so on for a long time. For in whatever manner she reviled, the result occurs in that very same manner. That at which the reviling was directed, elsewhere on earth, at what is reckoned as the end of the earth, like a thunderbolt falling upon the head, it falls upon oneself.

Thus that young god, having spoken of the deed done by her in the past, again said to that monk - "But, venerable sir, is there any means to release her from the realm of ghosts?" And when it was said "There is," "Speak, venerable sir." If, having given a gift to the Blessed One and the noble Community or even to a single monk, it is dedicated to her, and she rejoices in that, thus there will be freedom for her from this suffering. Having heard that, the young god, having given superior food and drink to that monk, dedicated that offering to that female ghost. Instantly that female ghost became satisfied, with faculties pleased, and contented with divine food. Again, having given a pair of divine cloths into the hand of that very monk with reference to the Blessed One, he dedicated that offering to the female ghost. And instantly she became clothed in divine garments, adorned with divine ornaments, endowed with all sensual pleasures, and comparable to a celestial nymph. And that monk, by the supernormal power of that young god, on that very day having reached Sāvatthī, having entered Jeta's Grove, having approached the presence of the Blessed One, having paid homage, having given that pair of cloths, reported that incident. The Blessed One too, making that the occasion, taught the Teaching to the assembly that had arrived. That teaching was beneficial to the great multitude.

The commentary on the story of the great weaver female ghost is concluded.

10.

The Commentary on the Story of the Bald-Headed Female Ghost

58-72. "Who are you inside the mansion": this was spoken while the Teacher was dwelling at Sāvatthī, referring to a certain bald-headed female ghost. In the past, it is said, in Bārāṇasī there was a certain harlot, lovely, beautiful, pleasing, endowed with the highest beauty of complexion, with an exceedingly captivating mass of hair. For her hair was black, long, slender, soft, glossy, with curly tips, able to be grasped with both hands, and hanging down in tresses as far as the girdle. Having seen that beauty of her hair, the young people were for the most part enamoured of her. Then several women, not enduring that beauty of her hair, overcome by jealousy, having consulted together, having enticed her very own attendant female slave with material gains, had her give a medicine for causing the falling out of her hair. It is said that that female slave, having prepared that medicine together with bath powder, gave it to her at the time of bathing in the river Ganges. She, having moistened the roots of her hair with it, plunged into the water; at the very moment of plunging, the hair fell out with the roots, and her head became like a bitter gourd. Then she, with hair completely cut off, with plucked head, having become ugly like a pigeon, being unable to enter the inner city out of shame, having wrapped her head with a cloth, making her dwelling at a certain place outside the city, after a few days, with shame gone, having returned from there, having pressed sesame seeds, carrying on oil trade and liquor trade, earned her livelihood. She, one day, when two or three people, intoxicated with liquor, were falling into deep sleep, stole their loosened worn garments.

Then one day she, having seen a certain elder who had eliminated the mental corruptions walking for almsfood, with a confident mind, having led him to her own house, having caused him to sit down on a prepared seat, gave him oil-mixed trough-scrapings of poonac. He, out of compassion for her, having accepted it, consumed it. She, with a devoted mind, holding an umbrella above, stood there. And that elder, gladdening her mind, having given thanksgiving, departed. And that woman, at the very time of the thanksgiving, made an aspiration: "May my hair be long, slender, glossy, soft, and with curly tips."

She, at a later time, having died, by the fruit of mixed action, was reborn alone in a golden mansion in the middle of the ocean. Her hair came to be in the very form she had wished for. But because of stealing the cloaks of human beings, she was naked. She, having been reborn again and again in that golden mansion, spent one interval between Buddhas being just naked. Then, when our Blessed One had arisen in the world and had set in motion the excellent wheel of the Teaching, while he was gradually dwelling at Sāvatthī, seven hundred merchants dwelling in Sāvatthī set out by boat into the great ocean bound for Suvaṇṇabhūmi. The boat embarked upon by them, tossed about by the force of uneven winds, wandering here and there, came to that region. Then that mansion-ghost, together with the mansion, showed herself to them. Having seen that, the chief merchant, asking -

58.

He spoke a verse. Therein, "who are you standing inside the mansion" means: you who are standing inside, within the mansion, who are you? He asks whether she is a human woman or a non-human woman. "Not coming out" means she did not come out from the mansion. "Come out, good lady, let us see you standing outside" means: good lady, we wish to see you standing outside; therefore come out from the mansion. "Come out, venerable one" is also a reading; the meaning is "may there be good fortune for you."

Then she, making known her inability to go outside -

59.

He spoke a verse. Therein, "I am troubled" means I am distressed, afflicted at going out naked. "I am ashamed" means I feel shame. "I am covered by my hair" means by my hair I am concealed, with my body wrapped. "Little merit was done by me" means little, slight wholesome action was done by me; the intention is merely the giving of oil-cake.

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

60.

He spoke a verse. Therein, "come" (handa) means take. "Cloak" (uttarīya) means the outer covering, the upper garment - this is the meaning. "I give you" (dadāmi te) means I give to you. "Put on this cloth" means you put on this upper garment of mine. "Beautiful one" (sobhane) means one of beautiful appearance.

And having said thus, he presented his upper garment to her. She, showing both the unsuitability for herself of what was being given in that way, and how what was being given could be suitable -

61.

62.

He spoke a pair of verses. Therein, "what is given by your hand to my hand, does not benefit me" means, sir, what is given by you, by your hand to my hand, does not benefit me, is not applicable, does not become suitable for use - this is the meaning. "Here is a lay follower with faith" means this one who is a lay follower through going for refuge with reference to the Triple Gem, and faithful through being endowed with faith in the fruit of action, is here in this group of people. "Having clothed him with this, dedicate the offering to me" means having had this lay follower put on the cloth being given to me, dedicate that offering to me, give the transference of merit. "Thus I shall be happy" means when it is done thus, I shall be happy, clothed in divine garments, having attained happiness.

Having heard that, the merchants, having bathed that lay follower, having anointed him, clothed him with a pair of garments. Making known that matter, the compilers of the recitation -

63.

64.

65.

They spoke three verses.

63. Therein, "taṃ" means that lay follower. The word "ca" is merely a particle. "Te" means those merchants - this is the explanation. "Having anointed" means having anointed with the finest fragrance. "Having clothed with garments" means having fed him food endowed with colour, fragrance, and flavour, with accompaniments, they clothed him with two garments, namely the inner robe and the upper robe; they gave two garments - this is the meaning. "Dedicated the offering to her" means they dedicated that offering to that female ghost.

64. "Immediately after the offering was dedicated" - "anu" is merely a particle; immediately after the offering was dedicated to her. "The result arose" means the result of the offering, the fruit, arose for that female ghost. "Of what kind?" - the female ghost said "food, clothing, and drink." Food of various kinds similar to divine food, and garments resplendent with various brilliant colours similar to divine garments, and drinks of many kinds - this is such a fruit of the offering that arose - this is the explanation.

65. "Then" means after the obtaining of the aforesaid food and so on. "Pure" means with body purified by bathing. "With clean clothing" means dressed in thoroughly pure garments. "Wearing the finest Kāsi cloth" means wearing garments even finer than Kāsi cloth. "Laughing" means she came out from the mansion laughing by way of making known "See now this special fruit of your offering."

Then those merchants, having thus seen the fruit of merit directly, filled with wonder and amazement, with respect and esteem arisen towards that lay follower, with joined palms, attended on him. He too, having gladdened them exceedingly with a talk on the Teaching, established them in the refuges and in the precepts. They, about the deed done by that mansion-ghost -

66.

Asked with this verse. Therein, "beautifully variegated" means well-arranged painted forms by way of elephants, horses, women, men and so on, and by way of garland-work, creeper-work and so on. "Pleasant" means delightful, beautiful. "Of what action is this the fruit" means of what kind of action - whether consisting of giving or consisting of morality - is this the fruit. This is the meaning.

She, thus questioned by them, declaring both - "This is the fruit of the small wholesome action done by me, but as for the unwholesome action, in the future such will be in hell" -

67.

68.

69.

70.

71.

72.

67. Therein, "of a monk walking about" means of a certain monk whose mental defilements were destroyed, walking about for almsfood. "Doṇinimmajjani" means oil-cake with oil flowing out. "Upright" means one who has attained the state of uprightness through the absence of mental defilements that make the mind crooked, bent, and twisted. "With a clear mind" means with a mind well pleased through faith in the fruit of action.

68-69. "Dīghamantaran" - the syllable "ma" serves as a word-connector; "dīgha-antara" means a long time. This is the meaning. "And that now is small" means and that fruit of merit, because the result of the action has ripened, is now small, with little remaining; the meaning is I shall pass away from here before long. Therefore she said "After four months, death will occur" - this shows that beyond four months, in the fifth month above the four months, my death will occur. "Absolutely bitter" means absolutely suffering, because of the state of having six sense-bases of undesirable contact absolutely. This is the meaning. "Terrible" means cruel. "Niraya" - having taken it as "there is no happiness (ayo) herein (ettha)," it is hell which has obtained the name "niraya." "Papatissahan" means I shall fall.

70. And since "hell" here is intended as the Avīci great hell, in order to show it in its own form, she said beginning with "rectangular." Therein, "rectangular" means four-cornered. "With four doors" means furnished with four doors in the four directions. "Divided" means well divided.

"In sections" means by portions. "Measured" means weighed. "Bounded by an iron wall" means encircled by a wall made of iron. "Covered over with iron" means closed above with an iron sheet alone.

71-72. "Endowed with heat" means continuously combined with flames by a great fire with flames arisen from all sides. "A hundred yojanas all around" means thus indeed outside all around in all directions a hundred yojanas, a hundred of yojanas. "Always" means at all times. "Stands pervading" means stands having spread throughout. "There" means in that great hell. "Shall experience" means I shall experience, I shall undergo. "And the fruit of evil action" means this such experience of suffering is the fruit of evil action thus greatly done. This is the meaning.

Thus, when she had made known the fruit of the deeds done by herself and the danger of hell in the future, that lay follower, with a mind urged by compassion, having thought "Well then, let me become a support for her," said - "Deity, you have become endowed with all sensual pleasures and possessed of the success of the eighteen kinds of adornment through the influence of a gift to me alone. But now, having given a gift to these lay followers and having recollected the virtues of the Teacher, you will be freed from rebirth in hell." That female ghost, full of joy, having said "Excellent!" having satisfied them with divine food and drink, gave them divine garments and various kinds of jewels, and having given a divine suit of garments into their hands with reference to the Blessed One, she sent homage too, saying "A certain mansion-ghost, venerable sir, pays respect with her head at the Blessed One's feet - having gone to Sāvatthī, pay homage to the Teacher in my name," and she brought that boat by her own supernormal power to the port desired by them on that very day.

Then those merchants, from that port, gradually having reached Sāvatthī, having entered Jeta's Grove, having given that suit of garments to the Teacher and having reported the homage, reported that incident to the Blessed One from the beginning. The Teacher, making that the occasion, taught the Teaching in detail to the assembly that had arrived. That teaching was beneficial to the great multitude. And those lay followers, on the second day, having given a great gift to the Community of monks headed by the Buddha, dedicated the offering to her. And she, having passed away from that realm of ghosts, was reborn in a golden mansion in the Tāvatiṃsa realm, resplendent with various jewels, with a retinue of a thousand nymphs.

The commentary on the story of the bald-headed female ghost is concluded.

11.

The Commentary on the Story of the Nāga Ghost

73-84. "In front he goes with a white elephant": this was spoken while the Teacher was dwelling at Jeta's Grove, referring to two brahmin ghosts. It is said that the Venerable Saṃkicca, seven years old, having attained arahantship at the very hall of tonsure, standing on the plane of a novice, dwelling in a forest haunt together with about thirty monks, having warded off even death that had come to those monks from the hands of five hundred thieves, and having tamed those thieves and given them the going forth, went to the Teacher's presence. The Teacher taught the Teaching to those monks; at the conclusion of the teaching, those monks attained arahantship. Then the Venerable Saṃkicca, having completed the rains retreat and having obtained full ordination, together with those five hundred monks, having gone to Bārāṇasī, dwelt at Isipatana. People, having gone to the elder's presence, having heard the Teaching, with devoted minds, street by street, having formed into groups, gave a gift for the visitors. There a certain lay follower encouraged people to provide regular meals; they established regular meals according to their strength.

Now at that time in Bārāṇasī, a certain brahmin of wrong view had two sons and one daughter. Among them, the eldest son was a friend of that lay follower. He, having taken him, went to the presence of the Venerable Saṃkicca. The Venerable Saṃkicca taught the Teaching to him. He was of tender heart. Then that lay follower said to him - "You should give a regular meal to one monk." "The giving of regular meals to ascetics, disciples of the Sakyan, is not practised by us brahmins; therefore I shall not give." "Will you not give a meal even to me?" "How would I not give?" he said. "If so, what you give to me, give that to one monk." He, having assented "Very well," on the second day, right early, having gone to the monastery, having brought one monk, fed him.

Thus as time went on, having seen the practice of the monks and having heard the Teaching, his younger brother and sister became devoted to the Dispensation and delighted in meritorious deeds. Thus those three persons, giving gifts according to their means, honoured, respected, revered, and venerated ascetics and brahmins. But their mother and father were faithless, without confidence, disrespectful towards ascetics and brahmins, indifferent to meritorious deeds, and without desire. The relatives proposed their daughter, the girl, for the sake of their maternal uncle's son. And he, having heard the Teaching in the presence of the Venerable Saṃkicca, being struck with religious emotion, having gone forth, constantly went to his own mother's house to eat. His mother enticed him with her brother's daughter, the girl. Because of that, he, having become dissatisfied, having approached his preceptor, said - "I shall leave the Order, venerable sir; allow me." The preceptor, having seen the achievement of his decisive support, said - "Novice, wait for just one month." He, having assented "Very well," when the month had passed, reported likewise. The preceptor again said "Wait for a fortnight." When the fortnight had passed, when he said likewise, he again said "Wait for a week." He assented "Very well." Then within that week, the house of the novice's maternal uncle's wife, with its roof destroyed, old, with weak walls, battered by wind and rain, collapsed. There the brahmin, the brahmin woman, the two sons, and the daughter, overwhelmed by the house, died. Among them, the brahmin and the brahmin woman were reborn in the realm of ghosts, and the two sons and the daughter among the terrestrial gods. Among them, for the eldest son an elephant vehicle arose, for the youngest a mule-drawn chariot, and for the daughter a golden palanquin. The brahmin and the brahmin woman, having taken very large iron clubs, beat each other; at the places struck, very large boils the size of pots arose, and in just a moment, having ripened, reached the point of bursting. They, having split each other's boils, overcome by wrath, merciless, threatening with harsh words, drink the pus and blood, and do not obtain satisfaction.

Then the novice, overcome by discontent, having approached his preceptor, said - "Venerable sir, the days promised by me have passed; I shall go home. Allow me." Then the preceptor, having said to him "Come when the sun has set on the fourteenth day of the dark fortnight," went a little way behind the Isipatana monastery and stood. And at that time those two young gods together with their sister were going by that very path to attend an assembly of demons, but their mother and father, with clubs in hand, of harsh speech, of dark appearance, with tangled and matted and rough and fallen masses of hair, resembling trunks of palm trees burnt by fire, with pus and blood oozing out, with wrinkled bodies, exceedingly loathsome and horrifying in appearance, followed after them.

Then the Venerable Saṃkicca, having performed such a feat of supernormal power so that the novice could see them all going, said to the novice - "Do you see, novice, these ones going?" "Yes, venerable sir, I see." "Then ask these ones about the deed done by them." He asked in order those going by elephant carriage and so on. They said - "Ask those ghosts who come from behind." The novice addressed those ghosts in verses -

73.

74.

Therein, "in front" means at the very first. "With a white" means with a pale one. "Goes" means proceeds. "In the middle" means in between the one who has mounted the elephant and the one who has mounted the palanquin. "With a mule-drawn chariot" - the explanation is: goes with a chariot yoked with mules. "Is carried" means is conveyed. "Illuminating the ten directions all around" means shining from all sides, all around, in all ten directions, with the radiance of her own body and with the radiance of garments, ornaments, and so on. "With clubs in their hands" - those in whose hands, that is to say palms, there are clubs, they are "with clubs in their hands"; because the conventional usage of "pāṇi" (palm) is found in contexts such as grinding stones and so on, the word "pāṇi" (palm) is specifically distinguished by the word "hattha" (hand). "With bodies cut and broken" means with bodies cut and broken here and there by the blows of clubs. "Pivātha" means "you drink."

Thus questioned by the novice, those ghosts all that

They replied about the incident with four verses -

75.

76.

77.

78.

75. Therein, "he who goes in front" means whoever goes in front among these who are going. Or the reading is "yoso purato gacchatī"; its meaning is "he who goes in front." "With an elephant" means with an elephant that has obtained the name "kuñjara" because it wears away (jīrayati) the earth (kuṃ), or because it delights in and roams about in glens (kuñjesu). "With a serpent" means there is nothing that is not accessible to it, nothing that cannot be overcome by it, thus it is a nāga; with that serpent. "With four legs" means with a quadruped. "Eldest" means firstborn.

76-77. "With four" means with four mules. "Well-moving" means with beautiful gait, with graceful gait. "With doe-like eyes" means with gentle eyes like a hind. "By half of her share" means by half of her share, by the giving of half of the portion she herself received, which was the cause. "Happy" means a happy woman. For this is said by way of change of gender.

78. "Abusive" means those who insult. "They enjoy themselves" means they direct their own faculties here and there as they please among the divine types of sensual pleasure, or they have themselves attended upon by their retinue through the outcome of the power of their own merit. "And we wither like a cut reed" means but we wither like a reed cut and thrown into the sun's heat; we become dried and withered through hunger and thirst and through mutual blows with sticks.

Having thus made known their own evil, they told him "We are your maternal uncle and maternal uncle's wife." Having heard that, the novice, with a sense of urgency arisen, asking "How do food provisions succeed for such wrongdoers?" -

79.

He spoke this verse. Therein, "what is your food" means what kind is your food? "What is your bed" means what kind is your bed? Some read "kiṃ sayānā"; the meaning is what kind of beds, on what kind of beds do you sleep. "And how do you sustain yourselves" means in what manner do you sustain yourselves; "kathaṃ vo yāpethā" is also a reading; the meaning is how do you sustain yourselves. "Of very evil nature" means thoroughly, exceedingly of evil nature. "When there were abundant possessions" means when there were unlimited, excellent possessions. "Not few" means not few, that is, many. "Having failed to attain happiness" means through the non-performance of merit, which is the cause of happiness, having missed and failed to attain happiness. Some read "sukhassa virādhenā" (by the failure to attain happiness). "Having now reached suffering" means having now, at present, reached this suffering included in the realm of ghosts.

Thus questioned by the novice, the ghosts, answering the matter asked by him -

80.

81.

82.

83.

84.

They spoke five verses.

80-81. Therein, "not satisfied" means we are not satisfied, content, or satiated. "We do not relish" means we do not find delight, we do not produce approval; the meaning is we shall not drink that of our own preference. "Thus indeed" means just so. "Mortals lament" means other people too, like us, who have committed wrongdoing, lament and cry out. "Non-givers" means habitually not giving, stingy. "Standing in Yama's domain" means habitually standing in the sphere of ghosts, in Yama's place, designated as the world of Yama. "Those who, having obtained and acquired wealth" means those who, having gained and received wealth that produces distinction of happiness both now and in the future. "Neither enjoy it nor make merit" means like us, they themselves do not enjoy it, nor do they make merit consisting of giving by giving to others.

82. "They, overcome by hunger and thirst in the hereafter" means those beings, in the hereafter, in the world beyond, in the sphere of ghosts, having been overcome by hunger and thirst. "For a long time they burn, being consumed" means being scorched by the fire of suffering caused by hunger and so on, and by the fire of remorse occurring as "Indeed wholesome was not done by us, evil was done" and so on, they burn, they lament - this is the meaning. "With painful consequences" means with painful results. "They experience suffering with bitter fruits" means having done evil deeds with undesirable fruits, they experience suffering, suffering in the realm of misery, for a long time.

83-84. "Brief" means not lasting for a long time, impermanent, subject to change. "Brief is life here" means here in the human world, the life of beings too is brief, limited, small. Therefore the Blessed One said - "One who lives long lives a hundred years or a little more." "Having known the brief as brief" means having examined with wisdom that the requisites such as wealth and grain, and the life of human beings, are brief, limited, momentary, and not lasting long. "The wise one should make an island" means a wise person should make an island, a support for oneself, a foundation for welfare and happiness in the world beyond. "Those who thus understand" means those people who know as it really is the brief nature of people's wealth and life, they are never negligent in giving. "Having heard the word of the Worthy Ones" means having heard the word of the noble ones beginning with the Buddha; the meaning is because of having heard. The remainder is well-known.

Thus those ghosts, questioned by the novice, having told that matter, declared "We are your maternal uncle and maternal aunt." Having heard that, the novice, with a sense of urgency arisen, having dispelled his discontent, having fallen with his head at the feet of his preceptor, said thus - "That, venerable sir, which is to be done by one who is compassionate, out of compassion, that has been done for me by you. Indeed I have been protected from a great fall into harm. Now I have no need of the household life; I shall find delight in the holy life." Then the Venerable Saṃkicca told him a meditation subject suited to his disposition. He, devoting himself to the meditation subject, before long attained arahantship. The Venerable Saṃkicca, however, reported that incident to the Blessed One. The Teacher, making that the occasion, taught the Teaching in detail to the assembly that had arrived. That teaching was beneficial to the great multitude.

The commentary on the story of the nāga ghost is concluded.

12.

The Commentary on the Story of the Snake Ghost

85-94. "Just as a snake, its worn-out skin": the Teacher, while dwelling at Jeta's Grove, spoke this referring to a certain lay follower. It is said that in Sāvatthī, the son of a certain lay follower died. He, overcome with lamentation and sorrow on account of his son's death, being unable to go outside and do any work, remained in his house alone. Then the Teacher, towards the break of dawn, having emerged from the attainment of great compassion, surveying the world with the Buddha-eye, having seen that lay follower, in the earlier period of the day, having dressed, taking his bowl and robe, having gone to his house, stood at the door. And the lay follower, having heard of the Teacher's arrival, quickly having risen and gone, having gone out to meet him, having taken the bowl from his hand, having ushered him into the house, having prepared a seat, offered it. The Blessed One sat down on the prepared seat. The lay follower too, having paid homage to the Blessed One, sat down to one side. The Blessed One said to him "What is this, lay follower, you appear as if overcome with sorrow?" "Yes, Blessed One, my dear son has died; therefore I grieve." Then the Blessed One, dispelling his sorrow, related the Uraga Jātaka.

In the past, it is said, in the Kāsi country, in Bārāṇasī, there was a brahmin family named Dhammapāla. There the brahmin, the brahmin woman, the son, the daughter, the daughter-in-law, and the slave woman - all these were devoted to the development of the recollection of death. Among them, whoever went out from the house, having exhorted the remaining people, went out without attachment. Then one day the brahmin, having gone out from the house together with his son, having gone to the field, ploughs. The son sets fire to dry grass, leaves, and sticks. There a black snake, having come out from a hollow in a tree out of fear of the heat, bit this son of the brahmin. He, having fainted from the force of the poison, having fallen down right there, died, and was reborn as Sakka, the king of gods. The brahmin, having seen his son dead, said thus to a certain man passing near the work site - "My dear, having gone to my house, say thus to the brahmin woman: 'Having bathed, dressed in clean garments, having taken a meal for one and garlands, scents, and so on, let her come quickly.'" He, having gone there, announced accordingly, and the household members did likewise. The brahmin, having bathed, having eaten, having anointed himself, surrounded by his attendants, having placed his son's body on the funeral pyre, having lit the fire, as if burning a log of wood, free from sorrow, free from distress, attending to the perception of impermanence, stood there.

Then the brahmin's son was reborn as Sakka, and he was our Bodhisatta. He, having reviewed his former birth and the merit he had done, having compassion for his father and relatives, having come there in the guise of a brahmin, having seen the relatives not grieving, said "Hey, burn the deer, give us the meat, I am hungry." "It is not a deer, it is a human being, brahmin," he said. "Is he an enemy of yours?" "Not an enemy; born at the breast, a legitimate, greatly virtuous young son," he said. "For what purpose do you not grieve when such a virtuous young son has died?" Having heard that, the brahmin, explaining the reason for not grieving -

85.

86.

He spoke two verses.

85-86. Therein, "uraga" means because it goes on its chest (urena), it is a snake (uraga). This is a designation for a serpent. "Worn-out skin" means one's own skin, the slough, that is worn-out by the state of being decrepit, old. "Leaving behind, goes, its own body" means just as a snake, removing its worn-out skin between trees, or between pieces of wood, or between roots, or between rocks, as if taking off a mantle, having removed it from the body, having abandoned it, having discarded it, goes as it wishes, just so a being wandering in the round of rebirths, because of the exhaustion of ancient action, leaving behind its own body, its own form that has become decrepit, goes, goes according to its actions, is reborn by way of renewed existence. This is the meaning. "Thus" - he said this showing the son's body being burnt. "When the body is useless" means when, like his, the bodies of others too have become thus devoid of enjoyment, useless. "The departed one" means one from whom life, heat, and consciousness have departed. "When he has died" means when he has become dead. "Therefore" means because the burning body, due to consciousness having departed, does not know the crying and lamentation of relatives, just as it does not know the pain of burning; therefore I do not weep making this, my son, the occasion. "He has gone to whatever destination is his" means if dead beings are not annihilated, but whatever destination is to be expected by the power of the action for which the dead one had made opportunity, he has gone to that immediately after death; he does not look back for the crying or lamentation of former relatives, nor is there for the most part any accomplishment of purpose by the crying of former relatives. This is the intention.

Thus, when the brahmin had spoken of his reason for not grieving, when his skill in attention by way of indirect method had been made known, Sakka in the form of a brahmin said to the brahmin woman - "Mother, what was that dead one to you?" "Having carried him in the womb for ten months, having given him mother's milk, having set his hands and feet in place, he was my son who was brought up, master." "If so, the father at least, being a man, may not weep; but a mother's heart is indeed soft - why do you not weep?" Having heard that, she, explaining the reason for not weeping -

87.

88.

He spoke a pair of verses. Therein, "uninvited" means uncalled; not summoned thus "Come, take up the state of being my son." "From there" means from where he formerly stood, from there, from the world beyond. "Āgā" means came. "Not permitted" means not approved; not sent off by us thus "Go, dear, to the world beyond." "From here" means from this world. "Gone" means departed. "As he came" means in whatever manner he came; the meaning is he came uninvited by us. "So he went" means he went in that very same manner. Just as he came by his own action alone, so he went by his own action alone. By this she shows the ownership of one's actions. "What lamentation is there for that" means thus, in the uncontrollable turning of the round of rebirths, what indeed is lamentation on account of death? She shows that it is inappropriate, not to be done by the wise.

Thus, having heard the brahmin woman's words, he asked his sister - "Mother, what was he to you?" "He was my brother, master." "Mother, sisters are by nature affectionate towards brothers; why do you not weep?" She too, telling the reason for not weeping -

89.

90.

He spoke a pair of verses. Therein, "if I were to weep, I would become emaciated" means if I were to weep, I would become emaciated, with a dried-up body. "What fruit would there be for me in that" means in that weeping on account of my brother's death, what fruit indeed, what benefit would there be? The intention is: my brother would not come back by that, nor would he go to a fortunate destination by that. "For relatives, friends and companions, there would only be more discontent" means for our relatives, friends and dear-hearted ones, through my sorrowing, there would be even more discontent, only suffering beyond the suffering of the brother's death.

Thus, having heard the sister's words, he asked his wife - "What was he to you?" "He was my husband, master." "Good lady, women are by nature affectionate towards their husbands, and when he has died they become widows and destitute; why do you not weep?" She too, telling her reason for not weeping -

91.

92.

Therein, "a child" means a young child. "The moon" means the disc of the moon. "Going" means ascending into the sky. "Cries for" means he cries "Take the chariot wheel and give it to me." "Such is this" means whoever bewails the departed, the dead, his bewailing is of such accomplishment, of such a kind, similar to the desire to seize the moon going through the sky - it is the state of desire for an unobtainable thing. This is the intention.

Having thus heard the words of his wife, he asked the female slave - "Mother, what was he to you?" "He was my master, sir." "If so, you must have been made to perform service by him after being beaten; therefore, methinks, you do not weep thinking 'I am well released from him'?" "Master, do not say so to me; this is not befitting. My master's son was exceedingly accomplished in patience, friendliness, and compassion, speaking what is proper; he was like a son brought up on my breast." Then "Why do you not weep?" She too, telling her reason for not weeping -

93.

94.

He spoke a pair of verses. Therein, "just as, Brahmin, a water-pot, broken, cannot be joined together again" means brahmin, just as a water-pot broken by a blow of a club and so on cannot be joined together again and does not become as before. The remainder here is of clear meaning since the method has been stated.

Sakka, having heard their talk, with a gladdened mind, having made their house filled with the seven precious things, saying "The recollection of death has been properly developed by you; henceforth there is no need for you to do work such as ploughing and so on," and having exhorted them "Being diligent, give gifts, observe morality, perform the Observance practice," and having made himself known to them, went to his own place. Those brahmins and others too, performing meritorious deeds such as giving, having remained as long as life lasted, were reborn in the heavenly world.

The Teacher, having brought this Jātaka, having extracted the dart of sorrow of that lay follower, made known the truths thereafter; at the conclusion of the truths, the lay follower became established in the fruition of stream-entry.

The commentary on the story of the snake ghost is concluded.

Thus in the Khuddaka Commentary, in the Petavatthu,

Of the fourth chapter adorned with twelve stories,

The exposition of the meaning of the first Uraga Chapter is concluded.

2.

The Chapter on Ubbari

1.

Commentary on the Story of the Female Ghost Who Liberates from Saṃsāra

95-115. "You are naked, of ugly appearance": this was spoken while the Teacher was dwelling at the Bamboo Grove, referring to a certain female ghost in a village named Iṭṭhakavatī in the country of Magadha. In the country of Magadha, it is said, there were two small villages called Iṭṭhakavatī and Dīgharāji, and there many saṃsāramocaka holders of wrong views were dwelling. And in the past, at the end of five hundred years, a certain woman, having been reborn right there in Iṭṭhakavatī in a certain saṃsāramocaka family, through the power of wrong view, having deprived many insects and moths of life, was reborn among the ghosts.

She, having experienced the suffering of hunger, thirst, and so on for five hundred years, when our Blessed One had arisen in the world and had set in motion the excellent wheel of the Teaching, while he was gradually dwelling at the Bamboo Grove in dependence on Rājagaha, having been reborn again in Iṭṭhakavatī itself in a certain saṃsāramocaka family itself, when at the age of about seven or eight years she was able to play on the road together with other girls, at that time the Venerable Elder Sāriputta, dwelling at the Aruṇavatī monastery in dependence on that very village, one day together with twelve monks was passing along the road near the gate of that village. At that moment many village girls, having come out from the village, playing near the gate, with devoted minds, having come quickly through seeing the practice of their mothers and fathers, paid homage to the Elder and the other monks with the fivefold prostration. But she, being the daughter of a faithless family, devoid of the conduct of good people due to long unfamiliarity with wholesome deeds, stood disrespectful, as if unlucky. The Elder, having seen her former conduct and her present rebirth in a saṃsāramocaka family and that she was deserving of rebirth in hell in the future, having known "If this one pays homage to me, she will not arise in hell; even having been reborn among the ghosts, in dependence on me alone she will obtain success," with a mind urged by compassion, said to those girls - "You pay homage to the monks, but this girl stands as if unlucky." Then those girls, having taken hold of her by the hands, having dragged her, by force made her pay homage at the Elder's feet.

She, at a later time, having come of age, given to a certain young man in a saṃsāramocaka family in Dīgharāji, having become full-term in pregnancy, having died, having arisen among the ghosts, naked, of ugly appearance, overcome by hunger and thirst, exceedingly horrifying in appearance, wandering about, at night having shown herself to the Venerable Elder Sāriputta, stood to one side. Having seen her, the Elder -

95.

Asked in verse. Therein, "with veins showing all over the body" means with the body covered by a network of veins due to being devoid of flesh and blood. "With protruding ribs" means with raised ribs. "So thin" means with an emaciated body. Even earlier having said "emaciated," the further word "so thin" was spoken for the purpose of showing the exceedingly emaciated state, the body being merely bones, skin, and sinews. Having heard that, the female ghost, making herself known -

96.

97.

Asked about the deed done, showing "Having been habitually not giving and stingy, having been reborn in the realm of ghosts, I thus experience great suffering," she spoke three verses -

98.

99.

100.

98. Therein, "compassionate ones" means those who help with benefit pertaining to the future life. "Venerable sir" - she addresses the elder. "Who would urge me" means the explanation is: whether mother or father or else relatives, having become such ones with confident minds, who would urge me "Give a gift to ascetics and brahmins," such compassionate ones I had not.

99. "For five hundred years from here, I have wandered naked in such a form" - this the female ghost said with the intention that, having recollected her ghost state of existence from the third birth from here, even now she has likewise been wandering for five hundred years. Therein, "that" means because; the explanation is: because of not having done meritorious deeds such as giving and so on, having become a naked female ghost of such form, from here onwards I have been wandering for five hundred years. "Thirst" means by thirst. "Consumed" means being eaten, being afflicted - this is the meaning.

100. "I pay homage to you, noble one, with a confident mind" means noble one, I, having become one with a confident mind, pay homage to you; she shows that this much only is the merit that can now be done by me. "Have compassion on me" means help me, show sympathy directed towards me. "Having given something, whatever it may be, dedicate it to me" - she speaks with the intention that having given whatever gift to ascetics and brahmins, dedicate that offering to me; by that there will be freedom for me from this realm of ghosts. Therefore she said "Release me from the unfortunate realm, venerable sir."

When the female ghost had spoken thus, to show how that elder proceeded, three verses were spoken by the compilers of the recitation -

101.

102.

103.

101-103. Therein, "bhikkhūnaṃ" means bhikkhuno (to a monk); for this is said by an interchange of grammatical number. Some read "having given a morsel to a monk." "Morsel" means a mouthful; the meaning is food of just one morsel. "A hand-sized piece of cloth" means a piece of cloth the measure of one hand - this is the meaning. "And drinking water from a bowl" means water sufficient to fill one small bowl. The remainder is by the same method as stated in the Khallāṭiya Ghost Story.

Then the Venerable Sāriputta, having seen that female ghost with gratified faculties, of pure skin colour, adorned with divine garments and ornamental decorations, illuminating all around with her own radiance, having approached and standing in his presence, wishing to make evident the fruit of action through her directly, spoke three verses -

104.

105.

106.

104. Therein, "abhikkantena" means exceedingly agreeable, handsome - this is the meaning. "With beauty" means with skin colour. "Illuminating all directions" means illuminating all ten directions, making one light. "Like what?" - he said "like the healing star." The star that has obtained the name "osadhī" because abundant radiance is sustained by it, or because of being a giver of supporting strength to medicinal herbs, just as it stands making light all around, just so you illuminating all directions - this is the meaning.

105. "Kena" - the word kiṃ is used in a question. And this is an instrumental expression in the sense of cause; the meaning is "by what cause." "Te" means of you. "Etādiso" means such; it is said to mean as is being seen at present. "By what does it succeed for you here" means by what distinction of merit does the fruit of good conduct that is being obtained by you here in this place now thrive and come to fruition. "Arise" means they are born. "Wealth" means special kinds of property and requisites such as garments, ornaments and so on, which have obtained the name "wealth" in the sense of what is to be enjoyed. "Whatever" comprehensively includes without remainder all the wealth. For this description is all-encompassing without remainder, just as "whatever activities." "Dear to the mind" means to be held dear by the mind; the meaning is agreeable.

106. "I ask" means I make a question, I wish to know - this is the meaning. "Taṃ" means you. "Devī" means goddess, because of being endowed with divine nature. Therefore he said "of great majesty." "One who was a human being" means born among human beings, having attained the state of a human being. This is said on the basis that for the most part beings established in the state of human existence perform meritorious deeds. This is the meaning of these verses in brief; but in detail it should be understood in the manner stated in the Paramatthadīpanī, the commentary on the Vimānavatthu.

Thus questioned again by the elder, the female ghost, making known the reason for obtaining her success, spoke the remaining verses -

107.

108.

109.

110.

111.

112.

113.

114.

115.

107. Therein, "pale" means having become pale. "Hungry" means famished, overcome by hunger. "With fallen skin" means with body skin cut and broken. "In the world" - this is the showing of the domain of the compassion stated in "compassionate." "That me" means such a me; me who is, in the manner stated, exclusively a fit object for compassion. "Ill-fated" means gone to an unfortunate realm.

108-109. "Having given a morsel to the monks" and so on is the showing of the manner in which the elder acted out of his compassion. Therein, "food" means cooked rice; the meaning is divine food. "Ten hundreds of years" means ten hundreds of years; it is said to mean a thousand years. And this is an accusative expression used in the sense of absolute connection. "I eat, one who desires sensual pleasures, with various flavours and vegetables" - the explanation is: endowed with other desirable sensual pleasures too, I eat food with various flavours and vegetables.

110. "Of the cloth" - by the heading of the gift, it shows the merit consisting of giving relating to that very object. "See what kind of result" means see, venerable sir, the fruit reckoned as the result of that gift of cloth. And as to what kind, what sort that is, and what it is, she says "as far as in King Nanda's" and so on.

Therein, who is this King Nanda? In the past, it is said, when human beings had a life span of ten thousand years, a certain householder dwelling in Bārāṇasī, while walking for leg exercise in the forest, saw a certain Individually Enlightened One in a forest place. That Individually Enlightened One, doing robe-making work there, when the favourable wind was insufficient, began to fold it up and put it aside. That householder, having seen him, having said "Venerable sir, what are you doing?" although nothing was said by him due to his fewness of wishes, having known "The robe-cloth is not sufficient," having placed his own upper robe at the feet of the Individually Enlightened One, departed. The Individually Enlightened One, having taken that, fitting it as a favourable wind strip, having made it into a robe, wore it. That householder, at the end of his life, having died, having been reborn in the Tāvatiṃsa realm, having experienced divine success there as long as life lasted, having passed away from there, was reborn in a minister's family in a certain village in a place one yojana distant from Bārāṇasī.

When he had come of age, a festival was proclaimed in that village. He said to his mother - "Mother, give me a cloth, I shall celebrate the festival." She took out a well-washed garment 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 son, in such a household as we were born into, we do not have the merit for obtaining a cloth finer than this." "I shall go to a place where it can be obtained, mother." "Go, son, I wish for you even the attainment of kingship in the city of Bārāṇasī this very day." He, having said "Very well, mother," having paid homage to his mother and circumambulated her, said - "I am going, mother." "Go, dear son." Thus, it is said, this thought occurred to her - "Where will he go? He will sit down in this or that house here." But he, being impelled by the fixed course of merit, having gone out from the village, having gone to Bārāṇasī, covered himself up to the head on the auspicious stone slab and lay down. And that was the seventh day since the king of Bārāṇasī had died.

The ministers and the chaplain, having performed the funeral rites for the king, sat down in the royal courtyard and consulted - "The king has one daughter, there is no son, a kingdom without a king does not endure; let us send forth the state chariot." They yoked four Sindh horses of the colour of white water lilies, placed the fivefold royal regalia headed by the white umbrella on the chariot itself, sent forth the chariot, and had musical instruments played behind it. The chariot, having gone out through the eastern gate, headed towards the park. Some said "It goes towards the park out of familiarity; let us turn it back." The chaplain said "Do not turn it back." The chariot circumambulated the young man, and having become ready for mounting, stood still. The chaplain, having removed the corner of the covering cloth and examining the soles of his feet, having said "Let this island stand; this one is fit to exercise sovereign power over the four great continents with their surrounding two thousand islands," had the musical instruments played three times, saying "Play the instruments, play them again."

Then the boy, having opened his face and looked, said "For what purpose have you come, dear ones?" "Sire, the kingdom comes to you." "Where is your king?" "He has passed away, master." "How many days have passed?" "Today is the seventh day." "Is there no son or daughter?" "There is a daughter, Sire, there is no son." "If so, I shall exercise the kingship." They at that very instant, having made a consecration pavilion, having adorned the princess with all ornaments, having brought her to the park, performed the consecration of the boy.

Then, to him whose consecration had been performed, they presented a cloth worth a hundred thousand. He said "What is this, dear ones?" "A lower garment, Sire." "Is it not, dear ones, coarse?" "Among cloths for human use, there is nothing finer than this, Sire." "Did your king wear such a thing?" "Yes, Sire." "Methinks your king was not meritorious. Bring a golden water-vessel; we shall obtain cloth." They brought a golden water-vessel. He, having risen, having washed his hands, having rinsed his face, having taken water with his hand, sprinkled it towards the eastern direction. Then, having broken through the solid earth, eight wish-fulfilling trees arose. Again, having taken water, he sprinkled it in the four directions thus - south, west, and north. Making eight in each direction, thirty-two wish-fulfilling trees arose. Some say making sixteen in each direction, sixty-four wish-fulfilling trees. He, having put on one celestial cloth as a lower garment and having wrapped one as an upper garment, having said "Have the drum circulated thus: 'In the realm of King Nanda, let the women who spin thread not spin thread,'" having raised the parasol, decorated and prepared, mounted upon the excellent back of an elephant, having entered the city, having ascended the mansion, he enjoyed great prosperity.

Thus, as time went on, one day the queen, having seen the king's prosperity, showed an expression of compassion, saying "Alas, what an austere ascetic!" And when asked "What is this, queen?" she said: "Exceedingly great, Sire, is your prosperity. In the past, in a former period, you performed good deeds; now do you not perform wholesome deeds for the sake of the future?" "To whom shall we give? There are no virtuous ones." "The Indian subcontinent is not empty of Worthy Ones, Sire. You just prepare the giving; I shall find the Worthy Ones," she said. On the following day the king had a very precious gift prepared. The queen, having made the determination "If there are Worthy Ones in this direction, let them come here and accept our almsfood," lay down on her chest facing the northern direction. Just as the queen had lain down, the eldest of the five hundred Individually Enlightened Ones, the sons of Padumavatī, dwelling in the Himalayas, the Individually Enlightened One Mahāpaduma, addressed his brothers - "Sirs, King Nanda invites you; consent to her invitation." They, having consented, at that very moment, having come through space, descended at the northern gate. The people reported to the king: "Five hundred Individually Enlightened Ones have come, Sire." The king, having come together with the queen, having paid homage, having taken their bowls, having led the Individually Enlightened Ones up to the mansion, having given them a gift there, at the conclusion of the meal, the king at the feet of the elder of the Community, the queen at the feet of the most junior of the Community, having prostrated, having made them give a promise saying "The noble ones will not be troubled by requisites, we shall not decline in merit; give us a promise to dwell here," having provided dwelling places in the park, having attended upon the Individually Enlightened Ones for as long as life lasted, when they had attained final Nibbāna, having performed a worthy celebration, having performed the funeral rites with fragrant wood and so on, having taken the relics, having established a shrine, being struck with religious emotion thinking "Even for such great sages of great might there will be death; how much more so for ones like me," having established his eldest son in the kingdom, he himself went forth in the going forth of a hermit. The queen too, thinking "When the king has gone forth, what shall I do?" went forth. Both, dwelling in the park, having produced meditative absorptions, having spent their time in the happiness of meditative absorption, at the end of their life span were reborn in the Brahma world. It is said that King Nanda was the great disciple of our Teacher, the Elder Mahākassapa; his chief queen was named Bhaddā Kāpilānī.

Now this King Nanda, for ten thousand years, himself wearing divine garments, making his entire realm like Uttarakuru, gave divine cloths to the people who came and went. With reference to this prosperity of divine garments, that female ghost said "As far as there were coverings in King Nanda's realm." Therein, "in the realm" means in the country. "Coverings" means garments. For they conceal by these, thus they are called "coverings."

111. Now that female ghost, showing "Even compared to King Nanda's prosperity, my prosperity at present is more abundant," said beginning with "More numerous than that, venerable sir, are my cloths and coverings." Therein, "than that" means more numerous than the garments that were the possessions of King Nanda are my cloths and coverings. This is the meaning. "Cloths and coverings" means inner robes as well as outer robes. "Silk and woollen blankets" means silks as well as woollen blankets. "Linen and cotton" means linen garments as well as garments made of cotton.

112. "Extensive" means extensive in length and in breadth. "Very costly" means great and very precious by way of high value. "Hanging in the air" means they remain hanging just in the air. "Whatever is dear to the mind" - the construction is: whatever is dear to my mind, having taken that, I put on and I wear as an upper robe.

113. "And drinking water from a bowl, see what kind of result" - showing "see how great is the result of the drinking water given, merely enough to fill a bowl, and given thanks for," she said beginning with "deep and quadrangular" etc. Therein, "deep" means unfathomable. "Quadrangular" means of quadrangular shape. "Pokkharaññō" means ponds. "Well-fashioned" means well created by the power of action itself.

114. "With white water" means with white water, strewn with white sand. "With good fords" means with beautiful fords. "Cool" means with cool water. "Without offensive odour" means free from disagreeable odour, fragrant. "Filled with water and pollen" means filled with water covered with the pollen of lotuses, water-lilies and so on.

115. "Sāhaṃ" means she, I. "I delight" means I find delight. "I play" means I indulge my faculties. "I rejoice" means I am greatly delighted through the achievement of wealth. "Safe from every quarter" means with fear arisen from nowhere, I am independent, dwelling in happiness. "Venerable sir, I have come to pay homage" means the meaning is: venerable sir, I have come, approached, to pay homage to you who are the cause of the acquisition of this heavenly success. But whatever here has not been analysed as to meaning, that has been stated in those respective places.

When the female ghost had spoken thus, the Venerable Sāriputta, among the people dwelling in the two villages called Iṭṭhakavati and Dīgharāji who had come to his presence, relating this matter in detail, having stirred them, having freed them from the evil action of the saṃsāramocana practice, established them in the state of lay followers. That incident became well-known among the monks. The monks reported that to the Blessed One. The Blessed One, making that the occasion, taught the Teaching to the assembly that had arrived. That teaching was beneficial to the great multitude.

The commentary on the story of the female ghost who liberates from saṃsāra is concluded.

2.

Commentary on the Story of the Female Ghost Who Was the Mother of the Elder Sāriputta

116-133. "You are naked, of ugly appearance": this was spoken while the Teacher was dwelling at the Bamboo Grove, referring to a female ghost who had been the mother of the Venerable Elder Sāriputta in his fifth birth from here. One day the Venerable Sāriputta and the Venerable Mahāmoggallāna and the Venerable Anuruddha and the Venerable Kappina were dwelling in a certain forest haunt not far from Rājagaha. Now at that time in Bārāṇasī, a certain brahmin, wealthy, of great riches, of great possessions, a well-spring for ascetics, brahmins, the destitute, travellers, paupers, and beggars, gave food, drink, cloth, sleeping places, and so on. And when giving, he was practising the progressive giving of all that should be given to those who came and went, at the proper time and as was fitting, beginning with water for washing the feet, ointment for the feet, and so on; and before the meal he carefully served the monks with food, drink, and so on. He, going to another region, said to his wife - "Dear madam, without neglecting this procedure of giving as it has been laid down, carefully attend to it." She, having assented "Very well," as soon as he had departed, put an end to the procedure of giving that had been laid down for the monks; and to the travellers who had come for the purpose of lodging, she showed a dilapidated old hall thrown away behind the house, saying "Dwell here." When travellers came there for the purpose of food, drink, and so on, she spoke harshly, taking the name of whatever impure and loathsome thing, saying "Eat excrement, drink urine, drink blood, eat your mother's brains."

She, at a later time, having died, cast up by the power of her actions, having been reborn in the realm of ghosts, experiencing suffering corresponding to her own verbal misconduct, having recollected the connection with her former birth, wishing to approach the presence of the Venerable Sāriputta, arrived at the gate of his monastery; the deities at the gate of his monastery prevented her from entering the monastery. It is said that she had formerly been the elder's mother in his fifth birth from here; therefore she spoke thus - "I am the mother of the noble Elder Sāriputta in his fifth birth from here; give me entrance through the gate to see the elder." Having heard that, the deities allowed her entrance. She, having entered, having stood at the end of the walking path, showed herself to the elder. The elder, having seen her, with a mind urged by compassion -

116.

Asked in verse. She, questioned by the elder, giving a reply -

117.

118.

119.

120.

121.

117. Therein, "I am your own mother" means I am your own mother by virtue of being your parent. "In former other births" means although being a mother, not in this birth, but rather formerly in other births; it should be understood as the fifth from now. "Reborn in the sphere of ghosts" means having reached the realm of ghosts by way of conception. "Afflicted by hunger and thirst" means overpowered by hunger and by thirst; the meaning is continuously being overpowered by hunger and thirst.

118-119. "Discarded" means leftovers; the meaning is vomited. "Spat out" means impurity that has come out from the mouth together with what is spat out. "Spittle" means what is expectorated. "Nasal mucus" means impurity that, having flowed out from the brain, has come out through the nose. "Phlegm" means phlegm. "And the fat of those being cremated" means the fat and oil of corpses being burnt on the funeral pyre. "And the blood of those who have given birth" means the blood of women who have delivered; by the word "and" it includes the afterbirth. "Of the wounded" means of those in whom wounds have arisen. "Which" - the connection is "which blood." "Of those whose noses and heads have been cut off" means the blood of those whose noses have been cut off and those whose heads have been cut off - the explanation is: that I eat. "Those whose noses and heads have been cut off" is the heading of the teaching, because I eat the blood even of those whose hands, feet, and so on have been cut off. Likewise, "of the wounded" - by this it should be understood that their blood too is included. "Overcome by hunger" means having been overpowered by hunger. "Dependent on women and men" shows that I consume what is dependent on the bodies of women and men, as stated before, and also other things such as skin, flesh, sinews, pus, and so on.

120-121. "Of beasts" means of goats, cattle, buffaloes, and so on. "Without shelter" means without refuge. "Homeless" means without a residence. "Confined to a dark bed" means sleeping on a dirty bed abandoned in a cemetery. Or alternatively, "dark" means the cemetery ground abounding in ashes and embers is intended; the meaning is sleeping upon that very ground as if upon a bed. "Dedicate it to me" means in such a way that the offering given benefits me, so dedicate it, give the transference of merit. "Perhaps I might be freed from feeding on pus and blood" means by your dedication, perhaps I might be freed from this ghost livelihood of feeding on pus and blood.

Having heard that, the Venerable Elder Sāriputta, on the second day, having addressed the three elders beginning with the Elder Mahāmoggallāna, together with them, walking for almsfood in Rājagaha, went to the dwelling of King Bimbisāra. The king, having seen the elders and having paid homage, asked the reason for their coming: "Why, venerable sirs, have you come?" The Venerable Mahāmoggallāna reported that incident to the king. The king, having said "It is understood, venerable sir," having dismissed the elders, having summoned the minister in charge of all works, commanded: "Have four huts built in a secluded place not far from the city, endowed with shade and water." And having divided the inner palace into three parts according to the distinction of what was sufficient, he had four huts furnished, and having gone there himself, did what was fitting to be done. When the huts were completed, having had all the offering materials prepared, having set up food, drink, cloth, and so on, and all suitable requisites for the Community of monks of the four directions headed by the Buddha, he handed over all that to the Venerable Elder Sāriputta. Then the elder, dedicated to that female ghost, gave all that to the Community of monks of the four directions headed by the Buddha. That female ghost, having given thanks for that, having been reborn in the heavenly world, and having become endowed with all sensual pleasures, on the following day, having approached the presence of the Venerable Elder Mahāmoggallāna, having paid homage, stood there. The elder asked her in return; she related in detail her rebirth as a ghost and again her rebirth among the gods. Therefore it was said -

122.

123.

124.

125.

123. Therein, "gave to the monastic community of the four directions" means he gave to the Community of the four directions; he handed over - this is the meaning. The remainder has the meaning already stated.

Then the Venerable Mahāmoggallāna, to that female ghost -

126.

127.

128.

129-133. Then she answered beginning with "I am Sāriputta's mother." The remainder has the meaning already stated. Then the Venerable Mahāmoggallāna reported that incident to the Blessed One. The Blessed One, making that the occasion, taught the Teaching to the assembly that had arrived. That teaching was beneficial to the great multitude.

The commentary on the story of the female ghost who was the mother of the Elder Sāriputta is concluded.

3.

Commentary on the Story of the Female Ghost Mattā

134-167. "You are naked, of ugly appearance": this was spoken while the Teacher was dwelling at Jeta's Grove, referring to a female ghost named Mattā. In Sāvatthī, it is said, a certain householder was faithful and devoted. His wife was faithless, without confidence, prone to wrath, and barren, named Mattā by name. Then that householder, out of fear of the cutting off of the family lineage, brought another maiden named Tissā from a family of equal standing. She was faithful, devoted, and dear and agreeable to her husband; she before long became pregnant and after the elapse of ten months gave birth to a son; his name was "Bhūta." She, having become the mistress of the house, attended upon four monks carefully; the barren one, however, was jealous of her.

Both of them, on one day, having washed their heads, stood with wet hair; the householder, with affection bound by virtue of her qualities towards Tissā, with a delightful heart, stood conversing much with her. Mattā, not enduring that, overcome by jealousy, scattered the refuse that had been swept up and set aside in the house upon Tissā's head. She, at a later time, having died, having been reborn in the realm of ghosts, by the power of her own actions, experiences fivefold suffering. That suffering, however, is known from the Pāḷi text itself. Then one day that female ghost, when the evening had passed, showed herself to Tissā who was bathing at the back of the house. Having seen her, Tissā -

134.

asked in return with a verse. The other -

135.

gave a reply with a verse. Therein, "I am Mattā, you are Tissā" means I am named Mattā, you are named Tissā. "Before" means in the former individual existence. "Te" means I was your co-wife; the meaning is "I was." Again Tissā -

136.

asked about the deed done with a verse. Again the other -

137.

By the verse she told of the deed done by herself. Therein, "fierce" means prone to wrath. "Harsh" means of harsh speech. "I was" means I was. "That I" means that, I. "Bad speech" means ill-spoken, meaningless words. From here onwards too, the verses proceeded by way of their speech and reply -

138.

139.

140.

141.

142.

143.

144.

145.

146.

147.

148.

149.

150.

151.

152.

153.

154.

155.

156.

157.

158.

159.

160.

161.

162.

163.

164.

165.

166.

167.

138. Therein, "all this I too know, how you were angry" means what was said by you "I was fierce and harsh," all that I too know, how you were angry, prone to wrath, harsh in speech, envious, stingy, and fraudulent. "But something else I ask you" means I ask you again something else now. "By what are you covered with dust" means by what action were you covered with refuse-dust, with body strewn over in every respect. This is the meaning.

139-40. "Sīsaṃnhātā" means bathed together with the head. "Adhimattaṃ" means much exceeding. "Samalaṅkatatarā" means rightly and exceedingly adorned. "Adhimattā" is also a reading, meaning exceedingly intoxicated, intoxicated with the vanity of conceit, dependent on conceit. This is the meaning. "Tayā" means by you, dear lady. "Conversed with her husband" means she spoke with her husband by way of friendly conversation.

142-144. "You are consumed by itch" means you are eaten by the disease of itch, you are afflicted. This is the meaning. "Bhesajjahārī" means women who bring medicine, carriers of remedies. "Ubhayo" means two, meaning you and I. This is the meaning. "Vanantaṃ" means the forest. "And you brought medicine" means you brought medicine that was prescribed by physicians and beneficial to yourself. "And I the kapikacchu" means but I brought kapikacchu fruits, fruits of disagreeable touch. Or "kapikacchū" is called sayaṃbhūtā (a wild plant), therefore the meaning is she brought the leaves and fruits of the wild plant. "I sprinkled your sleeping place" means I scattered all around your sleeping place with the fruits and leaves of the kapikacchu plant.

146-147. "Of friends" (sahāyānaṃ) means of companions. "Time" (samayo) means gathering. "Of relatives" (ñātīnaṃ) means of kinsmen. "Assembly" (samitī) means congregation. "Invited" (āmantitā) means invited by way of auspicious ceremonies. "Together with her husband" (sasāminī) means accompanied by her husband; the meaning is "together with her husband." "But not I" (no ca khohaṃ) - the explanation is: but I was not invited. "The cloth to you I" (dussaṃ tyāhaṃ) means the cloth, to you, I. "Removed" (apānudi) means I stole by theft, I took.

149. "Costly" (paccagghaṃ) means new, or very costly. "Threw" (atāresi) means I cast. "Smelling of excrement" (gūthagandhinī) means smelling of the odour of excrement, emitting the smell of faeces.

151. "Whatever wealth is found in the house" (yaṃ gehe vijjate dhanaṃ) means whatever wealth is obtained in the house, that was equal for both of us, for you and for me, it was the same, equal indeed. "When there were" (santesu) means when there were existing. "An island" (dīpaṃ) means a support; he speaks with reference to meritorious action.

152. Thus that female ghost, having declared the matter asked by Tissā, again making known the offence committed by herself without heeding her words in the past, said beginning with "that very thing you said to me." Therein, "that very" (tadeva) means at that very time, at the very time when I was established in the state of human existence. "Likewise" (tatheva) is an alternative reading; the meaning is just as it has now come about, that is exactly so. "Me" (maṃ) indicates herself; "you" (tvaṃ) indicates Tissā. "Said" (avaca) means spoke. But to show what she said, "evil deed" and so on was stated. "Evil deeds" (pāpakammānī) is the canonical reading. "You do nothing but evil deeds; by evil deeds a fortunate realm is not easily obtained, but rather an unfortunate realm alone is easily obtained" - just as you previously said to me, exhorted me, that is exactly so, she says.

153. Having heard that, Tissā spoke three verses beginning with "you oppose me wrongly." Therein, "you oppose me wrongly" (vāmato maṃ tvaṃ paccesi) means you approach me adversely; even though I wished your welfare, having made me one who acts in opposition, you regard me thus. "You are jealous of me" (maṃ usūyasi) means you are jealous of me, you harbour envy towards me. "See what kind of result evil deeds have" (passa pāpānaṃ kammānaṃ, vipāko hoti yādiso) means the result of evil deeds, whatever it is like, however terrible it is, see that with your own eyes, she says.

154. "Others enjoy them" means those houses, female slaves, and these ornaments formerly possessed by you, others now enjoy and use. "These" (ime) is said with a change of gender. "Possessions are not eternal" means possessions by name are not eternal, unsettled, temporary, and destined for great departure; therefore the intention is that jealousy, stinginess, and so on should not be practised for that purpose.

155. "Now Bhūta's father" means just now Bhūta's, my son's, father, the householder. "From the market" means he will come from the market to this house. "Perhaps he might give you something" means the householder, having come home, might perhaps give you some gift that is fitting to be given. "Do not go from here just yet" means do not go just yet from here, from the site behind the house - she said this out of compassion for her.

156. Having heard that, the female ghost, making known her own disposition, spoke a verse beginning with "I am naked, of ugly appearance." Therein, "this is a shameful thing for women" means this state of nakedness, ugliness, and so on, being something that should be concealed, is a shameful thing to be hidden for women. "May Bhūta's father not see me" means therefore, being ashamed, she says "May the householder, Bhūta's father, not see me."

157. Having heard that, Tissā, with compassion arisen, spoke a verse beginning with "Well then, what shall I give you." Therein, "come" (handa) is an indeclinable particle used in the sense of urging. "What shall I give you" means what shall I give you - shall I give cloth, or food? "What shall I do for you here" means what other help shall I do for you here at this time.

158. Having heard that, the female ghost spoke a verse beginning with "Four monks from the Community." Therein, "four monks from the Community, and four individual persons" means four monks by way of the Community from the community of monks, and four monks by way of individuals - thus having fed eight monks according to one's liking, dedicate that offering to me, give the transference of merit to me. "Then I shall be happy" means when you will dedicate the offering to me, then I shall be happy, having attained happiness, endowed with all sensual pleasures - this is the meaning.

159-161. Having heard that, Tissā, having reported that matter to her own husband, on the second day, having fed eight monks, dedicated the offering to her; she, having at that very moment obtained heavenly success, again approached Tissā. To show that meaning, three verses beginning with "Having replied 'Good!'" were placed by the compilers of the recitation.

162-167. But Tissā asked her who had approached and was standing, in return with three verses beginning with "With surpassing beauty." The other, having made herself known with the verse "I am Mattā," having given thanksgiving to her with the verse "May you live long," gave exhortation with the verse "Having practised the Teaching here." Therein, "by your giving" means by that given by you. "A sorrowless, stainless state" means sorrowless due to the absence of sorrow, and stainless due to the absence of sweat and dirt - a divine state; all this is said with reference to the heavenly world. "Residence" means state. "Of those who wield power" means of those who exercise their own control through divine authority. "With its root" means together with greed and hate. For greed and hate are called the root of stinginess. "Blameless" means not censured, praiseworthy; "go to the heavenly state" means go to the divine state that has obtained the name "heaven" because of its thorough pre-eminence in objects such as forms and so on; the meaning is may you be one heading for a fortunate destination. The remainder is clear in itself.

Then Tissā reported that incident to the householder, the householder reported it to the monks, and the monks reported it to the Blessed One. The Blessed One, making that the occasion, taught the Teaching to the assembly that had arrived. Having heard that, the great multitude, having gained a sense of urgency, having removed the stain of stinginess and the like, became devoted to giving, morality, and the like, and was heading for a fortunate destination.

The commentary on the story of the female ghost Mattā is concluded.

4.

Commentary on the Story of the Female Ghost Nandā

168-185. "You are dark, of ugly appearance": this was spoken while the Teacher was dwelling at Jeta's Grove, referring to a female ghost named Nandā. It is said that in a certain small village not far from Sāvatthī, there was a lay follower named Nandisena, faithful and devoted. But his wife, named Nandā, was faithless, without confidence, stingy, fierce, harsh in speech, disrespectful towards her husband, and reviled and abused her mother-in-law Aggatissā with accusations of being a thief. She, at a later time, having died, having been reborn in the realm of ghosts, wandering not far from that very village, one day showed herself not far from the lay follower Nandisena as he was leaving the village. He, having seen her -

168.

He addressed her in verse. Therein, "dark" means of dark colour, for her colour was similar to burnt charcoal. "Harsh" means rough-bodied. "Frightful to behold" means of frightening appearance, with a terrifying form. "Bhārudassanā" is also a reading, meaning dreadful to behold, having ugly features due to ugliness and so on. This is the meaning. "Tawny-eyed" means having tawny eyes. "With discoloured teeth" means having discoloured teeth. "I do not consider you a human woman" means I do not consider you to be a human woman, and the intention is: I consider you to be a female ghost. Having heard that, the female ghost, making herself known -

169.

He spoke a verse. Therein, "I am Nandā, Nandisena" means: husband Nandisena, I am named Nandā. "I was formerly your wife" means in the previous birth I was your wife. From here onwards -

170.

This is the question of that lay follower. Then she -

171.

She answered. Again he -

172.

173.

174.

175.

He spoke two verses. Thereupon -

176.

177.

178.

179.

These four verses were spoken by the compilers of the recitation. From there onwards -

180.

181.

182.

183.

184.

To the sorrowless, stainless, secure abode of those who wield power.

185.

These are the verses of speech and reply between the lay follower and the female ghost.

176. Therein, "scattered abundant giving" means he carried on a great giving as if scattering the seed of gifts in a field fit for harvesting. The remainder is similar to the preceding story.

Thus she, having made clear to Nandisena her own divine success and its cause, went to her own dwelling place. The lay follower reported that incident to the monks, and the monks reported it to the Blessed One. The Blessed One, making that the occasion, taught the Teaching to the assembly that had arrived. That teaching was beneficial to the great multitude.

The commentary on the story of the female ghost Nandā is concluded.

5.

Commentary on the Story of the Ghost with Polished Earrings

186-206. "Adorned, Maṭṭhakuṇḍalī": this was spoken while the Teacher was dwelling at Jeta's Grove, referring to the young god Maṭṭhakuṇḍali. Therein, what should be said has been stated in the Paramatthadīpanī, in the commentary on the Vimānavatthu, in the commentary on the Maṭṭhakuṇḍalī Mansion story; therefore it should be understood by the very method stated there.

And here, since the young god Maṭṭhakuṇḍalī was a mansion deity, his story was included in the classification of the Vimānavatthu canonical text; but since that young god, for the purpose of removing the sorrow of the brahmin Adinnapubbaka who, through grief for his son, had gone to the cemetery and, having gone round about the cremation ground, was weeping - having withdrawn his own divine form, covered with yellow sandalwood, having raised his arms, weeping, with an appearance of one overcome by suffering, showed himself as if he were a ghost. Since the designation "ghost" is also applicable because of being departed from the state of human existence, it should be seen that his story was included in the classification of the Petavatthu canonical text as well.

The commentary on the story of the ghost with polished earrings is concluded.

6.

Commentary on the Story of the Ghost Kaṇha

207-226. "Rise up, Kaṇha, why do you lie down?" - the Teacher, while dwelling at Jeta's Grove, spoke this referring to a certain lay follower whose son had died. It is said that in Sāvatthī, the son of a certain lay follower died. He, pierced by the dart of sorrow on account of that, neither bathed, nor ate, nor attended to his business activities, nor went to attend upon the Buddha, but only lamenting, saying "Dear beloved little son, having left me behind, where have you gone before me?" and so on. The Teacher, towards the break of dawn, surveying the world, having seen his decisive support for the fruition of stream-entry, on the following day, surrounded by the Community of monks, having walked for almsfood in Sāvatthī, having finished the meal, having dismissed the monks, with the Elder Ānanda as his attendant monk, went to his house door. They announced the Teacher's arrival to the lay follower. Then his household members, having prepared a seat at the house door, having caused the Teacher to sit down, having taken hold of the lay follower, brought him to the Teacher's presence. Having seen him seated to one side, having said "What is this, lay follower, do you grieve?" when it was said "Yes, venerable sir," having said "Lay follower, the wise ones of old, having heard the talk of wise persons, did not grieve over a dead son," being requested by him, he brought up the past.

In the past, in the city of Dvāravatī, there were ten brother-kings - Vāsudeva, Baladeva, Candadeva, Sūriyadeva, Aggideva, Varuṇadeva, Ajjuna, Pajjuna, Ghaṭapaṇḍita, and Aṅkura. Among them, the beloved son of the great king Vāsudeva died. On account of that, the king, overcome with sorrow, having abandoned all duties, having grasped the frame of the bed, lay down lamenting. At that time Ghaṭapaṇḍita thought - "Apart from me, there is no one else able to remove my brother's sorrow; I shall remove his sorrow by a means." He, having assumed the guise of a madman, looking up at the sky, saying "Give me a hare, give me a hare," wandered through the whole city. "Ghaṭapaṇḍita has gone mad" - the whole city was stirred.

At that time, a minister named Rohiṇeyya, having gone to the presence of King Vāsudeva, raising a conversation with him -

207.

207. Therein, "Kaṇha" - he addresses Vāsudeva by his clan name. "What use is sleeping to you" means what indeed is the benefit to you from sleeping. "Own brother" means a brother born of the same mother. "Heart and right eye" - the meaning is like his heart and his right eye. "His winds are growing strong" means the winds of madness arising in him again and again are powerful, they grow, they overpower. "Mutters about a hare" means he laments saying "Give me a hare." "Kesava" - he, it is said, is called "Kesava" because of the existence of beautiful hair. He addresses him by that name.

Explaining his having risen from his sleeping place upon hearing his word, the Teacher, having fully awakened, -

208.

The king, having risen, quickly descended from the palace, having gone to the presence of Ghaṭapaṇḍita, having firmly grasped him by both hands, conversing with him -

209.

210.

211.

He spoke three verses.

209-211. Therein, "as if mad" means like a madman. "Whole" means entire. "Dvārakā" means wandering through the city of Dvāravatī. "You prattle 'a hare, a hare'" means you lament "a hare, a hare." "Made of gold" means made of gold. "Made of metal" means made of red copper. "Made of silver" means made of silver. Say whatever you wish, then why do you grieve? There are also other hares, forest-dwellers roaming in the woods; those I will bring for you - say, dear friend, what kind of hare do you wish for? - he invited Ghaṭapaṇḍita with a hare, with the intention "he is in need of a hare." Having heard that, Ghaṭapaṇḍita -

212.

He spoke a verse. Therein, "ohara" means "bring down." Having heard that, the king, overcome with displeasure thinking "Without doubt my brother has gone mad" -

213.

He spoke a verse. Therein, "relative" - he addresses the younger brother. The meaning here is - My dear relative, you will give up, I think, your own exceedingly sweet life, you who desire what ought not to be desired.

Ghaṭapaṇḍita, having heard the king's words, standing motionless, explaining this meaning - "Brother, you who know that for one desiring the hare from the moon, not obtaining it, there will be the dissolution of life, why do you bewail not obtaining your dead son?" -

214.

He spoke a verse. Therein, "if you know thus, Kaṇha" means brother, great king named Kaṇha, if you know thus that "what is unobtainable should not be desired." "As you instruct another" means knowing thus, yet not acting accordingly as you instruct another. "Why your son who died before" means then why do you still today bewail your son who died four months ago?

Thus he, standing right there in the middle of the street, having said "I for my part desire what is visible, but you grieve for the sake of what is not visible," teaching him the Teaching -

215.

216.

215. Therein, "that" means brother, that which - "May my son who was born not die" - cannot be obtained by a human being or even by a god, is not possible to obtain, that you desire; but how can that be obtained, for what reason is it possible to obtain? Because the unobtainable is indeed an unobtainable matter - this is the meaning.

216. "By spells" means by the application of spells. "By root medicines" means by root medicine. "By remedies" means by various kinds of remedies. "Or by wealth" means even by wealth reckoned in hundreds of ten millions. This is what is meant - The departed one you grieve for cannot be brought back even by the application of spells and so on.

Again, the wise Ghaṭa, showing that "Brother, this so-called death cannot be prevented by wealth or by birth or by true knowledge or by morality or by meditation" -

217.

218.

219.

220.

221.

He taught the Teaching to the king with five verses.

217. Therein, "of great riches" means having much wealth due to the existence of great wealth that has gone into deposit. "Of great possessions" means endowed with a great achievement of wealth similar to the wealth of the gods. "Possessing countries" means possessing entire countries. "Those with abundant wealth and grain" means those with limitless wealth and grain by way of wealth and grain constituting permanent expenditure that should be deposited and stored for the purpose of three or four years. "They too are not free from ageing and death" means even those of such great splendour, warriors such as Mandhātu, Mahāsudassana, and others, were not free from ageing and death; rather, they entered the very mouth of death. This is the meaning.

218. "These" means the aforesaid warriors and others. "Others" means certain ones of such kind, such as Ambaṭṭha and others. "By birth" means they were not free from ageing and death on account of their own birth. This is the meaning.

219. "Sacred text" means the Veda. "Recite" means they study and teach. Or alternatively, "recite" means those who go through the Veda, performing oblations, they mutter. "Six-factored" means endowed with six factors reckoned as phonetics, ritual procedure, etymology, grammar, astronomy, and metre. "Devised by Brahmā" means conceived and spoken by Brahmā for the benefit of brahmins. "By true knowledge" means endowed with true knowledge similar to that of Brahmā; they too are not free from ageing and death. This is the meaning.

220-221. "Sages" means sages in the meaning of search for restraints and observances and so on, and for the perception of repulsiveness and so on. "Peaceful" means those whose intrinsic nature is peaceful by body and speech. "Self-restrained" means those whose minds are restrained through the self-control of lust and so on. "Austere ascetics" means those who have austere asceticism reckoned as bodily mortification. Again, "austere ascetics" means those who exercise restraint. By this he shows that even though they have become dependent on austere asceticism and wish to attain deliverance from the body, those who exercise restraint do indeed give up the body. Or else, "sages" means sages in the meaning of search for the training in higher morality and so on; "peaceful" through the appeasement of evil qualities that are their opposites, for that purpose; "self-restrained" through the self-control of the mind on a single object; "austere ascetics" through the burning of energy from the exertion of right striving; "austere ascetics" through the proper exertion of burning up lust and so on - thus it should be connected. "Developed in self" means those whose minds are developed through the meditation on the meditation subject of the four truths.

When the Teaching had been thus spoken by Ghaṭa the wise, having heard that, the king, with the dart of sorrow removed, with a gladdened mind, praising Ghaṭa the wise -

222.

223.

224.

225.

226.

225. Therein, "as Ghaṭa did his elder brother" means just as Ghaṭa the wise turned his own elder brother, who was overcome by sorrow for his dead son, away from that sorrow for his son through his own skilfulness in means and through a talk on the Teaching, so too others who are wise, who are compassionate, they render help to their relatives. This is the meaning.

226. "One who has such" - this is the verse discovered by the Fully Enlightened One. Its meaning is - Just as for whatever reason Ghaṭa the wise followed and pursued King Vāsudeva, who was overcome by sorrow for his son, with well-spoken words for the purpose of removing his sorrow, whoever else too might have obtained such wise colleagues, whence could there be sorrow for him! The remaining verses have the meaning already stated above.

The Teacher, having brought this teaching of the Teaching, having said "Thus, lay follower, the wise ones of old, having heard the discussion of the wise, removed their sorrow for their son," having made known the truths, connected the Jātaka. At the conclusion of the truths, the lay follower became established in the fruition of stream-entry.

The commentary on the story of the ghost Kaṇha is concluded.

7.

Commentary on the Story of the Ghost of the Millionaire Dhanapāla

227-245. "Naked, of ugly appearance": this was spoken while the Teacher was dwelling at Jeta's Grove, referring to the ghost Dhanapāla. When a Buddha had not yet arisen, it is said, in the country of the Paṇṇas, in the city of Erakaccha, there was a millionaire named Dhanapālaka, faithless, undevoted, miserly, holding the view of nihilism. His actions are known from the Pāḷi text itself. He, having died, was reborn as a ghost in the desert wilderness. His body was the size of a palm tree trunk, with skin standing up, rough, with deformed hair, frightful, ugly, exceedingly deformed, loathsome to behold. He, for fifty-five years, not obtaining even a grain of boiled rice or a drop of water, with dried-up throat, lips, and tongue, overcome by hunger and thirst, wanders about here and there.

Then, when our Blessed One had arisen in the world and had set in motion the excellent wheel of the Teaching, while he was in due course dwelling at Sāvatthī, merchants dwelling in Sāvatthī, having filled about five hundred carts with goods, having gone to the northern trade route, having sold the goods, having loaded the obtained goods onto the carts, while returning, in the evening time, having reached a certain dry river, having unyoked the vehicles there, made their dwelling for the night. Then that ghost, overcome by thirst, having come for the purpose of drinking water, not obtaining there even a drop of drinking water, bereft of hope, fell down like a palm tree with its root cut, as if with severed feet. Having seen that, the merchants -

227.

Asked with this verse. Thereupon the ghost -

228.

Having revealed himself, again by them -

229.

Asked about the deed done, beginning from the place of former rebirth, showing his own occurrence in the past, present, and future, and giving them exhortation -

230.

231.

232.

233.

234.

235.

236.

237.

238.

239.

240.

241.

242.

243.

244.

245.

He spoke these verses.

230-231. Therein, "of the Paṇṇas" means of kings of such a name of the country named Paṇṇa. "Erakaccha" is the name of that city. "There" means in that city. "Formerly" means in a previous past existence. "They knew me as Dhanapāla" means they know me as "the millionaire Dhanapāla." Showing that "this name was indeed in accordance with the meaning for me at that time," he spoke the verse beginning with "eighty." Therein, "eighty cartloads" - a cartload is a load of twenty khāris, which is called a cart. The explanation is: I had eighty of those cartloads of unwrought gold and likewise of coins. "Abundant was my gold" - the connection is: gold too was abundant, measuring many loads.

232-233. "Giving was not dear to me" means to give gifts was not dear to me. "Let not beggars see me" means "thinking 'let not beggars see me,' having shut the house door, I eat." "Miserly" means a great miser. "Abusive" means one who threatens with fear, having seen others giving gifts. "Of those giving, of those doing" is the genitive case used in the accusative sense; meaning those giving gifts, those doing meritorious deeds. "Many people" means many beings. I hindered, I prevented many people, constituting a multitude, who were either giving or doing, from meritorious action.

234-236. "There is no result of giving" and so on is the showing of the reason for the prevention of giving and so on. Therein, "there is no result of giving" means there is no fruit of the action of giving; it explains that merely saying "merit, merit" is just the destruction of wealth. "Of self-control" means of the self-control of morality. "Whence the fruit" means whence indeed is fruit obtained; the intention is that the observance of morality is entirely useless. "Parks" means parks and groves. This is the meaning. "Drinking water halls" means drinking water halls. "Difficult places" means places difficult to traverse on account of water and mud. "Bridges" means bridges. "Passed away from there" means passed away from there, from the human world. "Fifty-five" means fifty-five. "Since I deceased" means when I died, from that time onwards. "I do not directly know" means for so long a time I do not know of anything eaten or drunk.

237-238. "What is self-control, that is destruction" means whatever restraint, not giving to anyone, by way of greed and so on, that is called the destruction of these beings, because of being the cause of the great disaster of ghosts reborn in the realm of ghosts. By "what is destruction, that is self-control," he states the absolute nature of the aforesaid meaning. "For ghosts truly know" - here the word "hi" is used for emphasis, and the word "kira" indicates disapproval. "Self-control, the non-relinquishment of what should be given, is the cause of destruction" - this meaning ghosts alone truly know, because it is being experienced by them directly, not humans. This is not fitting, since humans too are seen being overcome by hunger, thirst, and so on, just like ghosts. But ghosts know that meaning more thoroughly because of the obviousness of the action done in their former existence. Therefore he said - "I formerly practised self-control" and so on. Therein, "I practised self-control" means I myself made restraint, contraction, from meritorious deeds such as giving and so on. "Much wealth" means when great wealth was existing.

243. "Taṃ" means therefore. "Vo" means you. "May you be blessed" means may there be good fortune, well-being, and beauty for you - this is the remainder of the expression. "As many as are assembled here" means as many as, however many, are assembled here, may all of them listen to my words. This is the intention. "Openly" means making known, by way of being manifest to others. "In secret" means concealed, by way of being not manifest. Whether openly, by way of bodily and verbal action such as killing living beings and so on, false speech and so on, or whether in secret, by way of covetousness and so on - do not do, do not perform, evil, inferior, unwholesome action.

244. "If you will do that evil action" means but if you will do that evil deed in the future, or are doing it at present, there is no freedom, no release called deliverance from the suffering that is the fruit of that in the four realms of misery beginning with hell and among human beings by way of short lifespan and so on. "Even if you fly up and flee" means the meaning is that even for those who, having flown up, go through space, there is simply no release. "Upeccā" is also a reading; with the intention that "it will follow you who flee from here or from there," even for you who flee intentionally, having approached, there is no release from that; but the meaning is that when there is a conjunction of other conditions such as destination, time and so on, it will indeed ripen. And this meaning -

Should be explained by this verse.

245. "Respectful to one's mother" means one who seeks the welfare of one's mother. "Be" means perform attendance and so on for them. Likewise, "respectful to one's father" should be understood. "Showing respect to elders in the family" means those who show reverence to the elders in the family. "Committed to asceticism" means those who honour ascetics. Likewise, "committed to holy life" means those who honour those who have warded off evil; this is the meaning. "Thus you will go to heaven" means having performed meritorious deeds in the manner stated by me, you will be reborn in the heavenly world; this is the meaning. But whatever here has not been analysed as to meaning, that should be understood by the very method stated below in the Khallāṭiya Ghost Story and so on.

Those merchants, having heard his words, stirred with a sense of urgency, having compassion for him, having taken drinking water in vessels, having laid him down, poured it into his mouth. Thereupon the water poured for a long time by the great multitude of people, by the power of that ghost's evil, did not descend down the throat; how then could it remove his thirst? They asked him - "Has any measure of comfort been obtained by you?" He said - "If, of the water being poured by so many people for so long a time, even a single drop has entered down my throat, may there be no release from this realm of ghosts." Then those merchants, having heard that, exceedingly stirred with a sense of urgency, said "But is there any means for the appeasement of 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 gift is dedicated to me, I shall be freed from this ghost state." Having heard that, the merchants, having gone to Sāvatthī, having approached the Blessed One, having reported that incident, having taken the refuges and the precepts, having given a gift for seven days to the Community of monks headed by the Buddha, dedicated the offering to that ghost. The Blessed One, making that the occasion, taught the Teaching to the four assemblies. And the great multitude of people, having abandoned the stain of stinginess beginning with greed, became devoted to meritorious deeds beginning with giving.

The commentary on the story of the ghost of the millionaire Dhanapāla is concluded.

8.

Commentary on the Story of the Ghost of the Minor Millionaire

246-256. "Naked, emaciated, you are a gone forth one, venerable sir": this was spoken while the Teacher was dwelling at the Bamboo Grove, referring to the ghost of the junior millionaire. In Bārāṇasī, it is said, there was a certain householder, faithless, undevoted, stingy, miserly, indifferent to meritorious deeds, named the junior millionaire. He, having died, was reborn among the ghosts; his body was devoid of flesh and blood, consisting only of bones, sinews, and skin, shaven-headed, and without clothing. Now his daughter Anulā, dwelling in her husband's house at Andhakavinda, wishing to feed brahmins dedicated to her father, prepared rice-grain and other requisites for giving. Having known that, the ghost, with hope, going through the sky to that place, arrived at Rājagaha. And at that time King Ajātasattu, instigated by Devadatta, having deprived his father of life, unable to fall asleep due to that remorse and bad dreams, having gone up to the upper terrace of the palace, walking up and down, having seen that ghost going through the sky, asked with this verse -

246.

Therein, "gone forth" means an ascetic. The king, it is said, with the perception "this is a naked ascetic" due to his nakedness and shaven-headedness, said beginning with "naked, emaciated, you are a gone forth one." "For what reason" means for what cause. "With all wealth I would provide for you" means wealth that serves as an instrument of happiness, I would supply and procure for you with all my possessions in accordance with your disposition, or with all my endeavour. "Perhaps we may be able to do so; therefore tell me that" - the meaning is: tell me this reason for your coming.

Thus asked by the king, the ghost, relating his own story, spoke three verses -

247.

248.

249.

247. Therein, "famed far and wide" means proclaimed from afar by way of praising its virtues, renowned everywhere, well-known. This is the meaning. "Wealthy" means rich, of great wealth. "Wretched" means of low mind, with a disposition of not giving. Therefore he said "a non-giver." "With mind greedy for material gains" means with mind attached to sensual material gains, having fallen into greed. "Through immorality I reached the domain of Yama" means by the immoral action done by myself, I have reached the domain of Yama, the realm of ghosts.

248. "Wearied by hunger like a needle" means I, wearied by hunger which obtained the name "needle" due to its resemblance to a needle in the sense of piercing, being continuously pierced. Or the reading is just "kilamatho" (weariness). "By those" means by the evil deeds which are the causes, stated beginning with "wretched." For when that ghost recollected those evil deeds, exceedingly great displeasure arose; therefore he spoke thus. "By that very reason" means by that very suffering of hunger. "I go to my relatives" means I go, I proceed, to the proximity of my relatives. "For the sake of some trifling material gain" means for the purpose of some trifle of material gain; the meaning is desiring some material gain. "Habitually not giving, they do not believe, 'the fruit of giving exists in the other world'" means just as I, so too other people also, habitually not giving, do not believe that "the fruit of giving certainly exists in the world beyond." The intention is that since, like me, they too, having become ghosts, experience great suffering.

249. "Speaks" means says. "Constantly" means frequently, repeatedly. What does she say? She says "I will give a gift for my parents and grandparents." Therein, "for parents" means for mother and father, or for the younger father and the elder father. "For grandparents" means for grandfathers and great-grandfathers. "Prepared" means made ready. "They serve" means they feed. "Andhakavinda" means a city so named. "To eat" means to consume. From there onwards was spoken by the Elders who held the convocations -

250.

251.

252.

253.

254.

255.

256.

250. Therein, "the king said to him" means King Ajātasattu said to that ghost who had spoken thus and was standing there. "Having experienced that too" means having experienced that gift too which was prepared by your daughter. "You would come" means you should come. "I shall do" means I shall do. "Tell me that, if there is a reason" means if there is any cause, tell, relate that cause to me. "To be believed" means worthy of being believed. "A reasoned statement" means a statement connected with reason; the meaning is he says a statement with reason, "when a gift is made in such a place in such a manner, it is beneficial for me."

251. "Having said 'so be it'" means having said "good!" "There" means at that food distribution place in Andhakavinda. "They ate the meal but not those worthy of offerings" means the immoral brahmins ate the meal, but those who are virtuous, worthy of offerings, did not eat. This is the meaning. "Once again" means he returned to Rājagaha yet another time.

252. "What shall I give" means the king asked the ghost "What kind of gift shall I give you?" "By which you" means for whatever reason you. "For a longer time" means for a long time. "Satisfied" means may be contented; the meaning is tell that.

253. "Having served food" means having fed. "O king" - he addresses Ajātasattu. "For my welfare" means for my own benefit, for release from the state of ghost existence.

254. "Then" means therefore, by that word, or alternatively, from the palace. "Having descended" means having gone out. "At that very moment" means at that very time, at the time of the break of dawn. On the very day when the ghost, having returned, showed himself to the king, on that very day before the meal he gave the gift. "With own hand" means with his own hand. "Incomparable" means immeasurable, lofty, superior. "Having given to the Community" means having given to the Community. "He announced what was done to the Tathāgata" means he reported that incident to the Blessed One, saying "This, venerable sir, is a gift made with reference to a certain ghost." And having reported it, in such a way that that gift would be beneficial to him, thus he dedicated the offering to that ghost.

255. "He" means that ghost. "Venerated" means venerated by the offering being given. "Exceedingly shining" means exceedingly resplendent through divine power. "Appeared" means became manifest; he showed himself before the king. "I am a demon" means freed from the state of ghost existence, I have been born a demon, I have attained the state of a god. "There are no humans equal or similar to me" means there are no humans equal to me in the achievement of power or similar to me in the achievement of wealth.

256. "See this boundless power of mine" - he speaks showing his own success directly to the king, saying "See this immeasurable divine power of mine." "Having given an incomparable gift to the Community, dedicated by you" means having given an incomparable, lofty gift to the noble Community, dedicated by you out of compassion for me. "Satisfied constantly, always, by many" means by you who satisfy the noble Community with many gifts such as food, drink, garments, and so on, always, at all times, for as long as life lasts, even there constantly, without interruption, I have been satisfied and gladdened. "I go happy, O king of men and gods" - he took leave of the king, saying "Therefore I now go happy, O king of men and gods, great king, to whatever place I wish."

When the ghost had thus taken leave and departed, King Ajātasattu reported that matter to the monks; the monks, having approached the presence of the Blessed One, reported it. The Blessed One, making that the occasion, taught the Teaching to the assembly that had arrived. Having heard that, the great multitude of people, having abandoned the stain of stinginess, became devoted to meritorious deeds beginning with giving.

The commentary on the story of the ghost of the minor millionaire is concluded.

9.

Commentary on the Story of the Ghost Aṅkura

257-330. "For the purpose for which we go": the Teacher, while dwelling at Sāvatthī, spoke this referring to the ghost of Aṅkura. Certainly, here, Aṅkura is not a ghost, but since his conduct is connected with a ghost, therefore it is called "the story of the ghost of Aṅkura."

Herein this is the meaning in brief - Those who were born in the womb of Devagabbhā, the daughter of Mahākaṃsa, in the city of Asitañjana in the Kaṃsa domain in the northern trade route, dependent on Upasāgara, the son of King Mahāsāgara, the ruler of Uttaramadhurā - namely Añjanadevī, Vāsudeva, Baladeva, Candadeva, Sūriyadeva, Aggideva, Varuṇadeva, Ajjuna, Pajjuna, Ghaṭapaṇḍita, and Aṅkura - the ten brothers beginning with Vāsudeva together with Añjanadevī were eleven warriors. Among them, the brothers beginning with Vāsudeva, starting from the city of Asitañjana and ending at Dvāravatī, having brought all the kings in sixty-three thousand cities in the whole of Jambudīpa to the destruction of life by means of the wheel, while dwelling in Dvāravatī, having made the kingdom into ten portions, divided it. But they did not remember their sister Añjanadevī. Having remembered again, when it was said "Let us make eleven portions," the youngest of all of them, Aṅkura, said "Give my portion to her; I shall live by engaging in trade; you shall remit the toll to me in your respective provinces." They, having accepted saying "Very well," having given his portion to their sister, nine kings dwelt in Dvāravatī.

But Aṅkura, while engaging in trade, constantly gave a great gift. Now one of his slaves, a storekeeper, was well-wishing towards him. Aṅkura, with a gladdened mind, having taken a daughter of good family, gave her to him. He died while the son was still in the womb. When that child was born, Aṅkura gave to him the food and wages that had been given to his father. Then, when that boy had come of age, a judgment arose in the royal court: "A slave or not a slave." Having heard that, Añjanadevī, having spoken the simile of the cow, freed him from slavery, saying "If the mother is a freewoman, the son too is indeed a freeman."

But the boy, being unable to dwell there out of shame, having gone to the city of Roruva, having taken the daughter of a certain tailor there, earned his livelihood by the tailor's craft. At that time in the city of Roruva there was a millionaire named Asayha. He gave a great gift to ascetics, brahmins, the destitute, travellers, paupers, and beggars. That tailor, filled with joy and pleasure for those who did not know the millionaire's house, having stretched out his right arm, showed the dwelling of the millionaire Asayha, saying "Having gone there, let them obtain what is to be obtained." His action has come in the Pāḷi text itself.

He, at a later time, having died, was reborn as a terrestrial deity in a certain banyan tree in the desert land; his right hand was a granter of all desires. And in that very Roruva, a certain man, zealous in the giving of the millionaire Asayha, faithless, undevoted, holding wrong views, indifferent to meritorious deeds, having died, was reborn as a ghost not far from the dwelling place of that young god. And the deed done by him has come in the Pāḷi text itself. But the great millionaire Asayha, having died, attained companionship with Sakka, the king of gods, in the Tāvatiṃsa realm.

Then at a later time, Aṅkura with five hundred carts, and a certain brahmin with five hundred carts - both people, having taken goods with a thousand carts, having set out on the desert wilderness road, having lost their way, wandering about right there for many days, their grass, water, and food became exhausted. Aṅkura sent horse-messengers to search for water in the four directions. Then that demon whose hand granted desires, having seen that attainment of disaster of theirs, having considered the help formerly done for himself by Aṅkura, thinking "Come now, I must be a support for this one," showed his own banyan tree where he dwelt. That banyan tree, it is said, was endowed with branches and boughs, with dense foliage, giving thick shade, with many thousands of aerial roots, and was a yojana in extent in length, breadth, and height. Having seen it, Aṅkura, full of mirth, had a camp set up beneath it. The demon, having stretched out his own right hand, first satisfied all the people with drinking water. Then whoever wished for whatever, he gave that very thing to that very person.

Thus, when that great assembly had been satisfied as they wished with various kinds of food, drink, and so on, and afterwards when the fatigue of the journey had subsided, that brahmin merchant, attending unwisely, thought thus - "Having gone from here to Kamboja for the sake of gaining wealth, what shall we do? Rather, having seized this very demon by whatever means, having placed him on a vehicle, we shall go to our own city." Having thus reflected, speaking of that matter to Aṅkura -

257.

258.

He spoke a pair of verses. Therein, "for the purpose of which" means for which reason. "Kamboja" means the Kamboja country. "Wealth-carriers" means those who carry wealth obtained through the sale of goods. "Granter of desires" means one who gives whatever is wished for. "Demon" means a young god. "Let us take away" means we shall lead away. "By entreaty" means by requesting. "By force" means having overpowered, by violence. "Vehicle" means a comfortable vehicle. "Dvārakā" means the city of Dvāravatī. This is the intention herein - The purpose for which we wish to go from here to Kamboja, the goal to be accomplished by that journey succeeds right here. For this demon grants desires; therefore, having requested this demon, either with his consent, or if he does not agree, having placed him on a vehicle by force, having bound his hands behind his back on the vehicle, having seized him, let us go from here itself quickly to the city of Dvāravatī.

But Aṅkura, thus spoken to by the brahmin, standing firm in the principles of a good person, rejecting his words -

259.

He spoke a verse. Therein, "should not break" means should not cut. "Betrayal of friends" means treachery towards friends, the causing of harm to them. "Evil" means wicked is the betrayer of friends. For if even towards a tree with cool shade that dispels the fatigue of a man overpowered by heat, nothing evil should be thought, how much less so towards living beings. This shows that this young god is a good person, one who has acted first, a remover of our suffering, of great help; nothing harmful should be thought towards him; on the contrary, he should indeed be venerated.

Having heard that, the brahmins, relying on the path of policy that "the root of benefit is the removal of fraud," standing on the opposite side to Aṅkura -

260.

He spoke a verse. Therein, "if such were the purpose" means if there were need for such building material, one would cut even the trunk of that tree, how much less the branches and so on - this is the intention.

When the brahmin had spoken thus, Aṅkura, upholding the principle of a good person -

261.

He spoke this verse. Therein, "one should not break a leaf of that tree" means one should not fell even a single leaf of that tree, how much less the branches and so on - this is the intention.

262.

He spoke a verse. Therein, "one would pull it out even with its root" means one would pull out that tree there even with its root, together with the root; would uproot it - this is the meaning.

When the brahmin had spoken thus, Aṅkura again, wishing to render that policy useless -

263.

264.

265.

She spoke these three verses.

263. Therein, "of whom" means of whatever person. "Even for a single night" means one might stay even for a single night only in the house. "Where a person might obtain food and drink" means in whose presence any person might obtain food and drink or whatever food. "One should not think evil of him even in mind" means one should not think, should not desire what is unlucky, what is harmful for that person even in mind, how much less by body and speech. If one asks why? "Gratitude is praised by good persons" means gratitude is praised by the highest persons such as the Buddhas and others.

264. "Attended upon" means honoured, attended upon with food, drink, and so on, saying "Take this, eat this." "With harmless hands" means with non-violent hands, restrained in hand. "Burns the betrayer of friends" means he burns, destroys that person who betrays friends. An offence committed by another against an innocent person endowed with a disposition for welfare indiscriminately brings harm to that very one himself; the innocent person in effect burns him. Therefore the Blessed One said -

265. "He who formerly had good done for him" means whatever person had good done for him, had assistance rendered by some good person. "Afterwards harms with evil" means he afflicts that former benefactor at a later time with evil, with what is bad and harmful. "A man destroyed by a wet hand" means destroyed, afflicted by one with a wet hand, by the act of assistance, by one with a wet hand, by one with a washed hand, by the former benefactor in the manner stated below; or destroyed by the affliction of that former benefactor, he is called "destroyed by a wet hand" - an ungrateful person. "He does not see good fortune" means that aforesaid person does not see, does not find, does not obtain desirable things in this world and in the world beyond. This is the meaning.

Thus that brahmin, overpowered by Aṅkura who was upholding the principle of a good person, was without reply and remained silent. But the demon, having heard the words and replies of those two, although angry with the brahmin, thinking "Let it be; what is to be done about this wicked brahmin I shall know later," showing for now his own invincibility by anyone -

266.

He spoke a verse. Therein, "by a god or" means by whatever god. "By a human being or" - here too the same method applies. "By supremacy or" means by divine supremacy or by human supremacy. Therein, divine supremacy means the divine power of the gods of the Four Great Kings, Sakka, the Suyāma gods, and so on; human supremacy means the power of merit of universal monarchs and so on. Therefore, by the mention of supremacy, he includes gods and human beings of great majesty. For even gods of great majesty are unable to overcome human beings supported by the fruit of their own merit, in the absence of failure of means, how much less so others. "Haṃ" is an indeclinable particle expressing inability to endure. "Not easily overpowered" means not to be violated. "I am a demon who has attained supreme supernormal power" means by the fruit of one's own merit, I have attained the state of a demon; being a demon, not just any ordinary one, but rather one who has attained supreme supernormal power, endowed with the supreme, highest supernormal power of a demon. "Going afar" means able to go even to a distant place in just a moment. "Endowed with beauty and strength" means endowed, possessed of beauty and bodily strength - thus by all three terms he shows his own invincibility by spells, magical means, and so on. For one accomplished in beauty is much esteemed by others; in dependence on the accomplishment of beauty, one is not to be dragged away even by an adverse object - thus the accomplishment of beauty is stated as a reason for invincibility.

From here onwards there is a discussion of speech and reply between Aṅkura and the young god -

267.

268.

269.

270.

271.

272.

273.

274.

275.

276.

277.

278.

279.

280.

281.

282.

There are fifteen verses of speech and reply.

267. Therein, "your hand" means your right hand. "Entirely golden" means altogether of golden colour. "Five-streamed" means streams of things desired by others flow from his five fingers, thus he is "five-streamed." "Dripping with honey" means one from whom sweet flavour flows forth. Therefore he said "various flavours flow forth"; the meaning is that various flavours of the kinds of sweet, pungent, astringent and so on flow forth. For it is said that when the demon's desire-granting hand releases various kinds of solid and soft food endowed with sweet and other flavours, sweet and other flavours flow forth. "I imagine you to be the first of givers" means I imagine you to be Purindada, Sakka; the meaning is: I think you are "Sakka, the king of gods, of such great majesty."

268. "I am not a god" means I am not a well-known god such as Vessavaṇa and so on. "Not a gandhabba" means I am not even a god belonging to the gandhabba host. "Nor Sakka, the first of givers" means I am not even Sakka, the king of gods, who obtained the name "Purindada" because of having established giving first in a former existence. "But which one was he?" - he said "Know me, Aṅkura, as a ghost" and so on. Know me as one reborn in connection with the Aṅkura ghost story; consider me as "a certain ghost of great supernormal power." "Come here from Roruva" means having passed away from the city of Roruva, having come here to this banyan tree in the desert wilderness by way of being reborn; the meaning is: reborn here.

269. "Of what morality, of what conduct, were you before in the city of Roruva" means formerly in a previous existence, you who were dwelling in the city of Roruva, of what morality and of what conduct were you - having undertaken what kind of morality characterised by abstinence from evil, of what conduct characterised by the practice of meritorious deeds, of what kind of conduct among wholesome practices such as giving and so on - this is the meaning. "By what holy life of yours does merit succeed in your hand" means by what kind of excellent conduct does this such fruit of merit now succeed and come to fruition in your hands - tell that. This is the meaning. For "fruit of merit" is here intended as "merit" by the elision of the further term. For therein that is stated as "merit" in such passages as "Monks, because of undertaking wholesome mental states, thus this merit increases" and so on.

270. "Tailor" means one who sews. "Of difficult livelihood" means one who earns a living well with difficulty, one whose livelihood is exceedingly painful. "Destitute" means wretched; the meaning is miserable. "There is nothing for me to give" means there is nothing suitable to be given by me to give to travellers, ascetics, and brahmins; but the intention is that my mind has given the gift.

271. "Dwelling" means a house, or a workshop. "Near Asayha" means near the house of Asayha the great millionaire. "Of a faithful one" means of one endowed with faith in the fruit of action. "A master of giving" means one who is a guarantor through the achievement of relinquishment in the uninterrupted continuation of giving and through the overcoming of greed. "Of one who has made merit" means of one who has formerly done good conduct. "One who has shame" means of one whose nature is to abhor evil.

272. "There" means in that dwelling of mine. "Beggars come" means begging people come wishing to ask the millionaire Asayha for something. "Of various clans" means of various kinds of clan designations. "Paupers" means those who proclaim merit, who go about declaring their state of neediness by means of praising the virtues and the fruit of merit and so on of the donor. "And they ask me there" - "there" is merely a particle; those beggars and so on ask me for the dwelling of the millionaire Asayha. For the grammarians require a double accusative in such instances.

273. "Where should we go, may you be blessed, where is a gift being given" - this is a showing of the manner of their questioning. This is the meaning here: May it be well for you; we have come having heard "A gift is being given by the great millionaire Asayha"; where is the gift being given, where should we go, by going where is it possible to obtain the gift? "When asked by them I declare" means thus asked by those travellers about the place where it could be obtained, "I, formerly through not having made merit, have now become unable to give anything to such people; but by showing these people the place of giving, by pointing out the means of gain, generating joy, even by this much I generate much merit" - having aroused respect, having stretched out my right arm, I declare to them the dwelling of the millionaire Asayha. Therefore he said "Having raised my right arm" and so on.

274. "By that my hand grants desires" means by that making known of another's giving, by the mere cause of carefully giving thanks for a gift done by another, now my hand, like a wish-fulfilling tree, like a santānaka creeper, is wish-granting, giving whatever is wished for, granting desires. And being one that grants desires, by that my hand became dripping with honey, one that bestows desirable things.

276. "It seems you did not give a gift" - "kira" is an indeclinable particle in the sense of oral tradition; you, it seems, did not relinquish your own property, with your own hands you did not give any gift to any ascetic or brahmin whatsoever. "Rejoicing in another's giving" means he merely dwelt rejoicing in a gift done by another, another's giving, thinking "Oh, he has carried on giving!"

277. "By that my hand grants desires" means by that your hand thus grants desires; oh, wonderful indeed is the destination of merits - this is the intention.

278. "He who gave gifts, venerable sir, devoted with his own hands" - he addresses the young god with respect. Venerable sir, for you who merely gave thanks for a gift done by another, there is already such a fruit, such a power; but he, the great millionaire Asayha, gave a great gift, and having become of confident mind, with his own hands he then carried on the great giving. "He, having abandoned the human body" means he, having given up human existence here. "What" means which one. "Nu so" - "nu" is merely a particle. "Gone to a direction" means gone to a direction, a place; of what kind is his attainment, his destination - thus he asked about the future life of the millionaire Asayha.

279. "The endurer of the unbearable" means because of enduring the duty of a good person, the division of relinquishment and so on, which is unable to be endured and borne by others who are stingy and overcome by greed, he is the endurer of the unbearable. "The radiant one" means one whose radiance emanates from his limbs. For "rasa" is indeed a designation for radiance. It is said that when he saw beggars coming, lofty joy and pleasure arose in him, and his complexion became bright; having made that evident to himself, he spoke thus. "Destination or coming" means I do not know either his destination, as "he has gone to such and such a destination, gone from here," or his coming, as "from there, at such and such a time, he will come here" - this is outside my domain. "But I have heard near Vessavaṇa" means moreover, having gone to pay attendance, this was heard by me near the Great King Vessavaṇa. "Asayha has gone to the company of Sakka" means the millionaire Asayha went to the company of Sakka, the lord of the gods; the meaning is he was reborn in the Tāvatiṃsa realm.

280. "It is indeed fitting to do good" means it is indeed proper, indeed befitting, to do whatever good, wholesome, meritorious deed. But therein, to show that which is most easily done and common to all, it was said "to give gifts as is proper"; it is indeed fitting to give gifts in accordance with one's own wealth and means. Therein, he states the reason by the phrase "having seen the hand that grants desires." For when indeed, by one who had previously merely given thanks for merit done by another, by the mere pointing out of the way to the donor's dwelling, this hand has been seen as granting desires, having seen this - "Who would not make merit" means who indeed like me would not make merit that serves as one's own support?

281. Having thus shown regard for meritorious deeds in a general way, now specifying and applying that to himself, he spoke the pair of verses beginning with "surely I." Therein, "he" means he, I. "Hi" is an indeclinable particle of emphasis; "nūna" is in the sense of reflection. "Having gone from here" means having departed from here, from the desert. "Having arrived at Dvārakā" means having reached the city of Dvāravatī. "I shall establish" means I shall set going.

Thus, when Aṅkura had carried out the acknowledgment "I will give a gift," the demon, with a satisfied mind, having instigated him to the act of giving, saying "Sir, you give the gift confidently, and I shall perform the function of a friend for you; I shall act in such a manner that your gift will not go to utter elimination," threatened the brahmin merchant, saying "Brahmin merchant, you, it seems, wishing to lead away one like me by force, do not know your own measure," having caused his goods to disappear, frightening him with a demon's terrifying appearance. Then Aṅkura, having entreated him in various ways, having asked the brahmin's forgiveness and having gladdened him, having caused all the goods to be restored to their natural state, when night had arrived, having dismissed the demon, while going, having seen not far from there a certain ghost of exceedingly hideous appearance, asking about the deed done by him -

283.

He spoke a verse. Therein, "crooked" means bent, twisted, not straight. "Distorted" means deformed by a contortion of the face, contracted. "Are oozing" means they flow out with impurity.

Then the ghost to him -

284.

285.

286.

He spoke three verses.

284. Therein, by the words beginning with "of the radiant one," he praises the millionaire Asayha. "One who seeks a home" means of a householder who dwells in a house. "In the place of giving" means in the place where alms are given, the place of bestowal. "Was commissioned in the gift" means I was commissioned, appointed in the office of giving, in the relinquishment of the gift.

285. "Having withdrawn to one side" means having seen beggars who had come seeking food, one who is engaged in giving should not depart from the place where alms are given, but remaining in one's very place, with joy and pleasure arisen, with a bright complexion, should give the gift with one's own hand, or should have it given by other suitable persons; but I, not acting thus, having seen the beggars coming from afar, not showing myself, having withdrawn to one side, having departed. "I made a scowling face" means I made a distorted, contracted face.

286. "By that" means because at that time I, being appointed by my master in the office of giving, when the time of giving had arrived, overcome by stinginess, departing from the place where alms are given, underwent contraction of the feet; when it should have been given with one's own hands, not acting thus, I underwent contraction of the hands; when there should have been a serene face, I underwent contraction of the face; when they should have been looked upon with eyes of affection, I produced obscurity of the eyes; therefore the fingers of the hands and the toes of the feet became crooked, and the face became distorted, of ugly form, contracted, and the eyes ooze impure, foul-smelling, loathsome tears. This is the meaning. Therefore it was said -

Having heard that, Aṅkura, censuring the ghost -

287.

He spoke a verse. Therein, "righteously" means by a fitting reason indeed. "Te" means of you. "Wretch" means a contemptible person. "That" means because. "Of another's giving" means in another's giving. Or this itself is the reading.

Again Aṅkura, censuring that donor, the merchant -

288.

He spoke a verse. Its meaning is - How could a person giving a gift make it dependent on another, to be accomplished and effected by another? He should do it as self-witnessed and give with his own hand, or he himself should be engaged therein; otherwise his own gift would be destroyed in an improper place, and those worthy of offerings would be deprived of the giving.

Having thus censured him, now showing the method to be practised by himself -

289.

290.

He spoke a pair of verses; that is just the meaning already stated.

291.

292.

293.

294.

These four verses were placed by the compilers of the recitation to show Aṅgura's practice.

291. Therein, "from there" means from the desert wilderness. "Having turned back" means having turned back again. "Having arrived at Dvārakā" means having reached the city of Dvāravatī. "Aṅgura established giving" means that Aṅgura, whose entire storehouses had been filled by the demon, established a great giving with all provisions. "Which would bring him happiness" means that which produces happiness for oneself both now and in the future.

293. "Who is hungry" means who is famished; the intention is: let him come and eat as he pleases. The same method applies in the remaining cases too. "Thirsty" means parched. "Will put on" means will wear as a lower garment and will wear as an upper robe. This is the meaning. "Weary" means overcome by fatigue. "Draught animals" means chariots and vehicles. "Let them harness a vehicle from here" means from this collection of vehicles, having taken whichever one pleases, let them harness a vehicle.

294. "Who wishes for an umbrella" means who wishes for an umbrella of the type made of rush-mats and so on; the intention is: let him take one. The same method applies in the remaining ones too. "Odour" means odour such as the four-constituent perfume and so on. "Garland" means flowers, whether of the strung or unstrung variety. "Sandals" means sandals of the type bound with leather and so on. "Itissū" - here "sū" is merely a particle; the meaning is: thus, in such a way as "who is hungry, who is thirsty" and so on. "Barbers" means hairdressers. "Chefs" means food preparers. "Perfumers" means those who deal in fragrances. "Always" means at all times, day after day, evening and morning, they proclaim and announce there at Aṅgura's dwelling. This is the explanation.

Thus, as time went on while he was carrying on the great giving, due to the state of satiation, the place of giving became separated from those in need, sparse. Having seen that, Aṅkura, being dissatisfied in mind due to his lofty disposition towards giving, having addressed a young man named Sindhaka who was appointed to his giving -

295.

296.

He spoke a pair of verses. Therein, "Aṅkura sleeps happily, thus people know me" means people esteem me thus: "King Aṅkura, endowed with fame and wealth, a master of giving, through his achievement of wealth and achievement of giving, sleeps happily, goes to sleep with ease, and wakes up happily." "I sleep unhappily, Sindhaka" means but I, Sindhaka, sleep only unhappily. Why? "Because I do not see beggars" means because I do not see many beggars who are recipients of gifts suited to my disposition, therefore - this is the meaning. "When there are few paupers" - the explanation is: when pauper folk have become few, only a handful, I sleep unhappily. "Su" is merely a particle; the meaning is: when there are few pauper folk.

Having heard that, Sindhaka, wishing to make his lofty disposition towards giving more manifest -

297.

He spoke a verse. Its meaning is - If Sakka, the lord of the Tāvatiṃsa gods and of the whole world, were to grant, were to give you a boon, saying "Choose a boon, Aṅkura, whatever you wish in your mind," then wishing for, aspiring for what kind of boon would you choose - this is the meaning.

Then Aṅkura, declaring his own disposition as it really is -

298.

299.

298. Therein, "when I have risen early, being mindful" means when I, being one who has risen early in the morning, endowed with industriousness and energy by way of reverence, service, and so on towards those who are in need and worthy of offerings. "Towards sunrise" means at the time of sunrise. "May divine foods appear" means may nutriments belonging to the heavenly world arise. "And may the beggars be virtuous" means and may the beggars be virtuous, of good character.

299. "May my giving not be exhausted" means may the gift not be exhausted, may it not come to utter elimination, while I am giving gifts to those who come and go. "Having given may I not regret" means having given that gift, even seeing something slightly displeasing, may I not afterwards regret on account of that. "While giving may I gladden the mind" means while giving I should gladden the mind; having become one with a confident mind, I should give. "This boon I would wish for from Sakka" means I would wish for this fivefold boon from Sakka, the lord of the gods: accomplishment regarding health, accomplishment regarding the gift, accomplishment regarding those worthy of offerings, unlimited accomplishment regarding the gift, and accomplishment regarding the donor. And here, by "when I have risen early, being mindful," through this, accomplishment regarding health; by "may divine foods appear," through this, accomplishment regarding the gift; by "and may the beggars be virtuous," through this, accomplishment regarding those worthy of offerings; by "may my giving not be exhausted," through this, unlimited accomplishment regarding the gift; by "having given may I not regret, while giving may I gladden the mind," through these, accomplishment regarding the donor - these five meanings are wished for as boons. And these should be understood as being solely for the loftiness of the merit consisting of giving.

When Aṅkura had thus made known his own disposition, a certain man named Sonaka, seated there, who was practised in the science of statecraft, wishing to dissuade him from excessive giving -

300.

301.

He spoke two verses. Others say that Sindhaka, wishing to test him again in this way, said beginning with "Not all one's wealth."

300. Therein, "all one's wealth" means all wealth-instruments of the distinction of animate and inanimate; the meaning is "riches." "To others" means to another, to another person - this is the meaning. "Should not give" means should not give; the meaning is that thinking "those worthy of offerings have been found," one should not make a relinquishment of all one's property without leaving anything. "One should give gifts and" means the practice of giving should not be done in its entirety; rather, having known one's own income and expenditure, one should give gifts in accordance with one's means. "And should protect one's wealth" means one should safeguard one's wealth by way of the connection of obtaining what has not been obtained, protecting what has been obtained, and guarding what has been protected.

Or one should protect wealth according to the method stated, because giving is rooted in that. These three paths too should be practised by mutual purification - so indeed say the thinkers on law. "Therefore indeed" means because one who protects wealth and practises giving is practising for the welfare of both worlds, and giving is rooted in wealth, therefore wealth is indeed better than giving, more beautiful - the intention is that excessive giving should not be done. Therefore he said "by excessive giving families cease to exist." Not knowing the measure of wealth, in dependence on that, through the involvement of excessive giving, families do not exist, do not continue, they are annihilated - this is the meaning.

301. Now, establishing the very meaning praised by the wise, he spoke the verse "neither not-giving nor excessive giving." Therein, "neither not-giving nor excessive giving" means not giving at all, not even a ladle of almsfood or a handful of rice-grain, and excessive giving reckoned as relinquishment having exceeded the measure - the wise, the intelligent, those of the nature of possessing wisdom, do not praise, do not commend. For by complete non-giving one becomes excluded from benefit in terms of the future life. By excessive giving the lineage pertaining to the present life does not continue. "One should conduct oneself evenly" means one should conduct oneself by an impartial, mundane-like, balanced, middle, true method. "That is the principle of the wise" means whatever aforesaid practice of giving and not-giving, that is the principle of the wise, those accomplished in energy, those skilled in the method of law; it explains that it is the path traversed by them.

Having heard that, Aṅkura, turning around his intention -

302.

303.

304.

305.

With four verses he made known the method to be practised by himself.

302. Therein, "oh indeed" means good indeed. "You" is a form of address. "May I myself give" means I would indeed give. Here this is the meaning in brief - Young man, if this is the doctrine of those skilled in law, "wealth is indeed better than giving," let it be yours; surely I would indeed give. "And may the peaceful good persons associate with me" means and at that giving, the peaceful ones, those of calmed bodily, verbal, and mental conduct, the good persons, the virtuous ones, may they associate with me, may they approach me. "Like a cloud filling the low-lying places" means I, raining down like a great cloud, filling the low-lying places, the low-lying areas, fulfilling the wishes of all the paupers, oh indeed, may I satisfy them.

303. "One who, having seen beggars" means for whatever person, a householder, having seen beggars, thinking "First indeed, a field of merit has arrived for me," for one in whom faith has arisen, his complexion becomes bright; and having given them a gift according to his means, he is delighted, with a mind seized by joy and pleasure. "That" means whatever here is the seeing of beggars, and having seen them the clarification of the mind, and having given a gift as is fitting, the delight.

304. "This is the accomplishment of sacrifice" means this is the success, the fulfilment, the achievement of sacrifice. This is the meaning.

305. "Glad even before giving" means thinking "I shall deposit a treasure that follows along, a source of successes," beginning from the preparation of the requisites for giving, even before the volition of relinquishing, one should be glad, filled with pleasure. "While giving he makes the mind confident" means while giving, placing the gift in the hands of those worthy of offerings, one should make one's own mind confident, thinking "From wealth that is without substance, I am making a gift that has substance." "Having given, one is delighted" means having relinquished the gift to those worthy of offerings, thinking "What was laid down by the wise has indeed been practised by me, oh good, well done!" one is delighted, with gladdened mind, filled with joy and pleasure. "This is the accomplishment of sacrifice" means the fulfilment of these three volitions - the prior volition, the volition at the moment of giving, and the subsequent volition - which are accompanied by faith in the fruit of action and embraced by pleasure; this is the accomplishment of sacrifice, the success of giving, not otherwise. This is the intention.

Thus Aṅkura, having made known his own method of practice, with an ever-increasing disposition towards giving, day by day carried on the great giving. Because of that, at that time, when the great giving was being given, having made all the kingdoms free from the plough, people who had obtained all provisions, having abandoned their own respective occupations, wandered about comfortably; because of that, the storehouses of the kings went to utter elimination. Thereupon the kings sent a messenger to Aṅkura - "In dependence on the venerable one's giving, there has been destruction of our income, the storehouses have gone to utter elimination; therein the proper measure should be known."

Having heard that, Aṅkura, having gone to the southern route, in the Tamil territory, at a place not far from the sea, having had many alms-halls built, carrying on great givings, having remained as long as life lasted, upon the collapse of the body at death, he was reborn in the Tāvatiṃsa realm. Showing his splendour of giving and his rebirth in heaven, the compilers of the recitation -

306.

307.

308.

309.

310.

311.

312.

313.

306. Therein, "sixty thousand cartloads" means sixty thousand cartloads, sixty thousand cartloads filled with fragrant rice-grain and so on. The explanation is: at the dwelling of Aṅkura, who was hoping for merit, whose disposition was towards giving, who was intent upon giving, constantly, day after day, food is given to the community of beings.

307-308. "Three thousand cooks indeed" means approximately three thousand cooks, food-preparers. And those intended are the principal ones; but it should be understood that for each one of them, there were many who carried out their instructions. Some also read "tisahassāni sūdāna." "Adorned with jewelled earrings" means wearing earrings decorated with various gems. And this is merely an illustration; they also wore bracelets, waist-strings, and other ornaments. "Live depending on Aṅkura" means they live in dependence on him, their livelihood being bound to him - this is the meaning. "Engaged in the sacrifice of giving" means engaged in, having undertaken zeal for, the giving, the sacrificing of the sacrifice known as the great sacrifice. "Young men split firewood" means young men, adorned and prepared, split and cleave firewood for the cooking of various kinds of special foods such as hard food, soft food, and so on.

309. "Preparations" means spices suitable for food that are to be prepared. "They mix" means they employ by way of grinding.

310. "Ladle-holders" means those who hold ladles. "Stood ready" means they stand having gone to the place of food distribution.

311. "Much" means great, abundant. "To many" means to numerous ones. "He gave" means he gave in various ways. "For a long time" means for a long period. For he was born when human beings had a life span of twenty thousand years. To show how he gave much to many and for a long time, "attentively" and so on was stated. Therein, "attentively" means with regard, having done so without casting aside and without contempt. "With his own hand" means with his own hand, not merely by commanding. "With respect" means having done so with the mind through the application of reverence and esteem, having venerated. "Again and again" means repeatedly, not once, nor having done so only a few times, but on many occasions he gave - this is the explanation.

312. Now, to make clear that very same doing again and again, they spoke the verse "For many months and." Therein, "many months" means many, several months such as Citta month and so on. "Fortnights" means many fortnights of the dark and bright divisions. "Seasons and years" means many seasons such as spring, summer, and so on, and years; everywhere the accusative case is used in the sense of absolute connection. "A long interval" means a long period of time. And here, it should be understood that having stated the fact of giving being carried on for a long time by "for a long time he gave," then "for many months" and so on was stated to show its being carried on without interruption.

313. "Thus" means in the way above explained. "Having given and sacrificed" - these are one in meaning; having given by way of relinquishing a certain gift to certain ones worthy of offerings, and again, according to the method stated as "much to many he gave," having sacrificed by way of a great sacrifice, giving to all who were in need according to their wishes. "He, having abandoned the human body, went to the Tāvatiṃsa heaven" means that Aṅkura, at the end of his life span, having abandoned the state of human existence, by way of taking up conception in rebirth, went to the Tāvatiṃsa order of gods.

Thus, while he, having been reborn among the Tāvatiṃsa gods, was experiencing divine success, in the time of our Blessed One, a young man named Indaka, with a gladdened mind, had a ladle of almsfood given to the Venerable Elder Anuruddha who was walking for almsfood. He, at a later time, having died, by the power of merit directed to the field, having become a young god of great supernormal power and great might among the Tāvatiṃsa gods, was reborn, and outshines the young god Aṅkura, having surpassed him in ten respects of divine forms and so on. Therefore it was said -

314.

315.

316.

314-315. Therein, "in forms" means because of forms, on account of one's own beauty. This is the meaning. In "in sounds" and so on too, the same method applies. "In life span" means in life. But is it not that the life of the gods has been stated as having a determined measure? True, it has been stated, but that is mostly. For indeed, for some gods there is premature death through failure of exertion and so on. But Indaka fulfils three ten million years and sixty thousand years. Therefore it was said "he outshines in life span." "In fame" means by a great achievement of retinue. "In beauty" means by the achievement of proportions. But the accomplishment of the colour element has already been stated by this term "in forms." "In lordship" means in supremacy.

Thus, while Aṅkura and Indaka, having been reborn in the Tāvatiṃsa realm, were experiencing divine success, our Blessed One, in the seventh year after the full enlightenment, on the full moon of Āsāḷha, at the gate of the city of Sāvatthī, at the foot of the Kaṇḍamba tree, having performed the Twin Miracle, gradually, by the three-step stride, having gone to the Tāvatiṃsa realm, at the foot of the Pāricchattaka tree, on the Paṇḍukambala stone, shining like the rising sun on Mount Yugandhara, overcoming with the radiance of his own body the effulgence of the assembly of gods and brahmās that had gathered together from the ten world systems, seated to teach the higher teaching, having seen Indaka seated not far away and Aṅkura seated at an interval of twelve yojanas, for the purpose of making clear the achievement of the one worthy of offerings -

He spoke a verse. Having heard that, Aṅkura said: "The great giving carried on by me, having relinquished much gift for a long time, through the lack of achievement of one worthy of offerings, was like seed sown in an unsuitable field - it did not produce lofty fruit. But even the gift of a ladleful of almsfood by Indaka, through the achievement of one worthy of offerings, like seed sown in a good field, produced exceedingly lofty fruit." Making known that meaning, the compilers of the recitation -

317.

318.

319.

320.

321.

322.

323.

324.

325.

326.

327.

328.

317. Therein, "Tāvatiṃse" means in the Tāvatiṃsa realm. "On the stone, the Paṇḍukambala" means the explanation is: when the highest of men, the Buddha, dwelt on the stone seat named Paṇḍukambala.

318. "In the ten world systems, having gathered together, the deities" means in the ten thousand world-systems designated as the birth-field, the sensual-sphere deities and the Brahmā deities, having gathered together for attending upon the Buddha, the Blessed One, and for the purpose of hearing the Teaching. Therefore it is said "They attend upon the Self-enlightened One, dwelling on the mountain summit"; the meaning is on the summit of Sineru.

320. "Twelve yojanas away, this Aṅkura was then" means this Aṅkura, whose conduct has been described above, at that time, in the presence of the Teacher, was at a distance of twelve yojanas. The meaning is that he was seated at a place twelve yojanas away from the Teacher's seated place.

323. "Urged by the one of developed self" means urged by the Perfectly Self-awakened One, whose self was developed through the development of the noble path, which was cultivated through the perfections. The verse beginning with "What use is that to me" etc. was spoken by Aṅkura by way of reply to the Teacher. "Void of one worthy of offerings" means that which was void, empty, devoid of one worthy of offerings - that was my giving at that time; therefore, saying "What use is that to me," he speaks disparaging his own merit of giving.

324. "Demon" means a young god. "Dajjā" means having given. "Outshines us" means he shines exceedingly over those like myself. "Hi" is merely a particle; the meaning is he shines having surpassed and overcome us. "Like what?" - he said "as the moon among the host of stars."

325-326. "Barren" means in an exceedingly hard piece of ground. Some say "saline." "Planted" is said; having sown or having uprooted and planted again. "Nor does it please" means it does not delight; or due to the meagreness of fruit, it does not generate satisfaction. "Likewise" means just as in a barren field, even much seed planted does not yield extensive fruit, lofty fruit, and therefore does not please the farmer, so too even much giving established among the immoral, those devoid of morality, does not yield extensive fruit, great fruit, and therefore does not please the donor. This is the meaning.

327-328. The interpretation of meaning of the pair of verses beginning with "Just as in a good" should be understood by way of the reverse of the statement. Therein, "sending down proper showers" means when the rain showers are properly occurring, when the sky rains every half-month, every ten days, every five days. This is the meaning. "Among the virtuous" means among those endowed with qualities such as meditative absorption and so on. "Among such ones" means among those who have attained the characteristic of suchness regarding desirable things and so on. "Kāra" is said with a change of gender; the meaning is "help." "What kind of help?" - he said "merit."

329.

330.

This verse was placed by the compilers of the recitation.

329. Therein, "with discrimination" means having discriminated, having examined the field of merit with wisdom. The remainder is clear everywhere.

This story of the ghost of Aṅkura was initiated by the Teacher himself in the Tāvatiṃsa realm before the deities of the ten-thousand world-systems for the purpose of elucidating the achievement of worthiness of offerings, beginning with "Great giving was given by you." There, having taught the higher teaching for three months, at the great invitation ceremony, surrounded by the host of gods, the god of gods, having descended from the heavenly world to the city of Saṅkassa, gradually having reached Sāvatthī, while dwelling at Jeta's Grove, in the midst of the fourfold assembly, for the very purpose of elucidating the achievement of worthiness of offerings, having taught in detail beginning with "For the purpose for which we go," he reached the pinnacle of the teaching with the discourse on the four truths. At the conclusion of the teaching, there was the full realization of the teaching by many thousands of tens of millions of living beings.

The commentary on the story of the ghost Aṅkura is concluded.

10.

Commentary on the Story of the Female Ghost Who Was the Mother of Uttara

331-340. "A monk who had gone for day residence": this is the story of the ghost of Uttara's mother. Herein, this is the explanation of the meaning - When the Teacher had attained final Nibbāna, after the First Great Communal Recitation had taken place, the Venerable Mahākaccāyana dwelt together with twelve monks in a certain forest haunt not far from Kosambī. And at that time a certain councillor of King Udena died, and previously business activities in the city had been determined by him. Then the king, having summoned his son, a young man named Uttara, established him in the position where he had stood, saying "You should oversee the business activities determined by your father."

And he, having accepted saying "Very well," one day, taking carpenters for the purpose of timber for the restoration of the city, went to the forest. There, having approached the dwelling place of the Venerable Elder Mahākaccāyana, having seen the elder sitting there in seclusion wearing a rag-robe, having gained confidence in his very deportment, having exchanged friendly welcome, having paid homage, he sat down to one side. The elder taught the Teaching to him. He, having heard the Teaching, with confidence arisen in the Triple Gem, having become established in the refuges, invited the elder - "May you consent, venerable sir, to a meal for the morrow together with the monks, out of compassion." The elder consented by silence. He, having departed from there, having gone to the city, informed the other lay followers - "The elder has been invited by me for the morrow; you too should come to my place of giving."

He, on the second day, at an early hour before sunrise, having had superior solid and soft food prepared, having had the time announced, having gone out to meet the elder who was coming together with the monks, having paid homage, having put him in front, ushered him into the house. Then, when the elders and monks were seated on seats spread with very precious allowable coverings, having made an offering with perfumes, flowers, and incense, having satisfied them with superior food and drink, with confidence arisen, with joined palms, having heard the thanksgiving, when the thanksgiving after the meal was done and the elders were departing, having taken the bowl, following along, having departed from the city, while turning back, having requested "Venerable sir, you should always enter my house," having known the elder's acceptance, he turned back. Thus he, attending upon the elder, having become established in his exhortation, attained the fruition of stream-entry, and had a monastery built, and made all his own relatives devoted to the Dispensation.

But his mother, with a mind obsessed by the stain of stinginess, abused him thus - "Whatever food and drink you give to the ascetics against my wish, may that become blood for you in the world beyond!" However, she allowed a single bunch of peacock tail-feathers being given on the great festival day of the monastery. She, having died, was reborn in the realm of ghosts; but through the thanksgiving for the gift of the bunch of peacock tail-feathers, her hair was dark blue, glossy, with curly tips, fine, and long. Whenever she descended into the river Ganges thinking "I will drink water," then the river became full of blood. She, having wandered about for fifty-five years overcome by hunger and thirst, one day, having seen the Elder Kaṅkhārevata seated for day residence on the bank of the Ganges, having covered herself with her own hair, having approached, requested drinking water. With reference to that it was said -

331.

332.

These two verses were placed here from the beginning by the Elders who held the convocations.

Therein, "frightful to behold" means of frightening appearance. "Ruddadassanā" is also a reading, meaning of terrifyingly grave appearance. "As far as the ground they hang down" means as far as the ground, so far they hang down. The earlier term "monk" and the later term "ascetic" were both said with reference to the Elder Kaṅkhārevata himself.

But that female ghost, having approached the elder, requesting drinking water -

333.

333. Therein, "I do not know of food eaten" means thus, during such a long intervening period, I do not know of food eaten or drinking water drunk; neither eaten nor drunk is the meaning. "Thirsty" means parched with thirst. "For drinking water" means the explanation is: give drinking water to me who is wandering about for the purpose of drinking water, venerable sir.

From here onwards -

334.

335.

336.

337.

338.

339.

340.

These are the verses of speech and reply between the elder and the female ghost.

334. Therein, "from the Himalayas" means from the king of mountains which received the name "Himavā" because of the existence of great snow. "Flows" means proceeds. "From here" means from this great Ganges. "Why" shows: why do you ask me for drinking water? Having descended into the river Ganges, drink as you please.

335. "It turns to blood for me" means the flowing water, by the fruit of my evil action, having become blood, turns and transforms; the water, as soon as taken by her, becomes blood.

337-340. "Against my wish" means of me who was unwilling. "Offers" means gives. "Requisite" means requisite for the sick. "This" means whatever this collection of requisites beginning with robes you offer and give to the ascetics, "may this be blood for you in the world beyond, Uttara" - this is the evil action done by way of cursing; the explanation is: by the result of that.

Then the Venerable Revata, dedicated to that female ghost, gave drinking water to the Community of monks, and having walked for almsfood, having taken the meal, gave it to the monks, and having taken rag-cloth from a rubbish heap and so on, having washed it, having made a mattress and a carpet, gave them to the monks; because of that, there were heavenly successes for that female ghost. She, having gone to the elder's presence, showed the elder the heavenly success she had obtained. The elder, having made known that incident to the four assemblies who had come to his presence, gave a talk on the Teaching. Because of that, the great multitude, with a sense of urgency arisen, having become free from the stain of stinginess, became devoted to wholesome qualities such as giving, morality, and so on. But this ghost story should be understood as having been included in the collection at the Second Council.

The commentary on the story of the female ghost who was the mother of Uttara is concluded.

11.

Commentary on the Story of the Thread Ghost

341-347. "I formerly to a monk gone forth" - this is the Thread Ghost Story. What is its origin? It is said that in a certain small village not far from Sāvatthī, even when our Teacher had not yet arisen, more than seven hundred years before, a certain boy attended upon a certain Individually Enlightened One. His mother, when he had come of age, brought a certain daughter of good family from a family of equal standing for his sake. On the very day of the marriage, that prince, having gone to bathe together with his companions, was bitten by a snake and died; some say "by seizure of a demon." He, although he had done much wholesome action through attendance upon the Individually Enlightened One, because of the state of having a mind bound to that girl, was reborn as a mansion ghost, but he was of great supernormal power, of great might.

Then he, wishing to lead that girl to his own mansion, investigating the cause for her experiencing the success of divine wealth, thinking "By what means indeed might she, having done kamma whose result is experienced in present life, delight here together with me?" having seen the Individually Enlightened One doing robe-making work, having gone in human form and having paid homage, said "Is there a need for thread, venerable sir?" "I am doing robe-making work, lay follower." "Then, venerable sir, go for alms of thread at such and such a place" - thus he pointed out the house of that girl. The Individually Enlightened One, having gone there, stood at the house door. Then she, having seen the Individually Enlightened One standing there, with a devoted mind, having known "My noble master is in need of thread," gave one ball of thread. Then that non-human being, in human form, having gone to the house of that girl, having asked her mother, having dwelt together with her for a few days, for the purpose of assisting her mother, having filled all the vessels in that house with gold and money, wrote a name on top everywhere: "This is wealth bestowed by the gods, not to be taken by anyone," and having taken that girl, went to his own mansion. Her mother, having obtained abundant wealth, having given to her own relatives and to the poor, wayfarers, and so on, and having consumed it herself, while dying, having told her relatives "If my daughter comes, give her this wealth," died.

Then, after the elapse of seven hundred years, when our Blessed One had arisen in the world and had set in motion the excellent wheel of the Teaching, while he was in due course dwelling at Sāvatthī, discontent arose in that woman dwelling together with that non-human being. She, saying to him "Please, dear son, take me back to my own home" -

341.

342.

343.

He spoke these verses.

341. Therein, "to a monk gone forth" - this was said with reference to the Individually Enlightened One. For he indeed, because of having driven out, because of having abandoned the stains beginning with sensual pleasure from his own continuity without remainder, in the ultimate sense deserves to be called "one gone forth," and because of having broken the mental defilements, "a monk." "Thread" means cotton thread. "Having approached" means having approached my house. "When asked" means asked by the practice of going for alms reckoned as the application of bodily intimation, as stated thus "Noble ones stand with a purpose, this is the request of noble ones." "Of that" means of that gift of thread. "The result is obtained with abundant fruit" means the result with abundant fruit, of lofty rise, of great rise, is now obtained, is experienced. "Many" means numerous. "Tens of millions of garments" means tens of millions of cloths; the meaning is cloths of many hundreds of thousands of varieties.

342. "Variegated" means with various kinds of painting, or of variegated appearance with many jewels such as pearls, gems and so on. "Frequented by men and women" means attended upon by men and women who are servants. "I enjoy" means she, I, enjoy that mansion. "I wear" means among many tens of millions of garments, I wear and put on whatever I wish. "Of abundant wealth" means having abundant wealth and provisions, of great riches, of great possessions. "And it is not yet exhausted" means that wealth is not exhausted, it does not go to utter elimination and exhaustion.

343. "By the result of that very action" means by the inference, the condition, by way of being the cause, of that very meritorious action consisting of the gift of thread, the resultant happiness, and comfort reckoned as desirable and sweet, is found here in this mansion. "Having gone again to the human realm" means having gone again to the human world. "I will make merit" means I will make meritorious deeds that produce a distinction of happiness for me; or the intention is: by which this success was obtained by me. "Lead me, dear son" means: dear son, lead me to the human world, take me - this is the meaning.

Having heard that, that non-human spirit, because of his enamoured mind towards her, out of compassion, not wishing her departure -

344.

He spoke a verse. Therein, "satta" is a description by elision of the case ending, or this is a nominative case used in the sense of separation. "Vassasatā" means from a hundred years; for more than seven hundred years you have come here, have come to this mansion; for you who have come here, there are seven hundred years - this is the meaning. "Old and aged you will be there" means here, with one's individual existence sustained by divine climate and food, by the power of action, she remained for so long a time with the appearance of a young person. But having gone from here, because of the exhaustion of the action, and by the influence of the climate and food of human beings, you will be decrepit with age and advanced in years there in the human world. How? "All your relatives have died" means because of the passing of a long period of time, all your relatives too have died; therefore, having gone from here, from the heavenly world, to the human world there, what will you do? Spend even the remaining life span right here, dwell here - this is the intention.

Thus spoken to by him, she, not believing his word, again -

345.

He spoke a verse. Therein, "for only seven years have I been here" means: dear son, for me who have come here, only seven years, methinks, have passed. Being one endowed with divine happiness for seven hundred years, not perceiving that even much time had passed, she spoke thus.

However, when thus spoken to by her, that mansion-ghost, having instructed her in various ways, having said "You will not live there beyond a week from now; there is wealth given by me and laid aside by your mother; having given that to ascetics and brahmins, aspire to rebirth right here," having seized her by the arm, having placed her in the middle of the village, having said "You should exhort other people who have come here too, 'Make merit according to your strength,'" he departed. Therefore it was said -

346.

Therein, "he" means that mansion-ghost. "Her" means that woman. "Having seized forcibly by the arm" means having taken her by the arm forcibly, as one who leads. "Having brought back" means having brought her back again to the village where she was born and grew up. "Elder nun" means a firm one; the meaning is old and aged. "Very weak" means thoroughly weak precisely through the decrepitude of ageing. It is said that she, immediately upon departing from that mansion, became old, aged, advanced in years, having traversed the span of life, having reached the final stage of life. "You should tell" means you should say. And to show the manner of what should be said, "others too" and so on was stated. Its meaning is - Good lady, you too should make merit, and to other people who have come here for the purpose of seeing you, you should say, you should exhort thus: "Dear ones, even having disregarded a burning head or garment, make meritorious deeds such as giving, morality, and so on; and when merit has been done, the happiness that is its fruit is definitely obtained; no doubt should be entertained herein."

And having said thus, when he had gone, that woman, having gone to the dwelling place of her own relatives, having made herself known to them, having taken the wealth handed over by them, while giving gifts to ascetics and brahmins, to those who came again and again to her presence -

347.

She gave exhortation in verse.

Therein, "without good deeds done" means by oneself not having produced, not having accumulated. "Good deeds" means by wholesome action; it is an instrumental expression in the sense of indicating a state. "Are vexed" means they fall into vexation. "To be experienced as pleasant" means meritorious action resulting in happiness. "Established in happiness" means established in happiness. "Sukhedhitā" is also a reading; the meaning is flourished through happiness, prosperous. For this is the intention here: Just as ghosts, likewise human beings, without wholesome deeds done, and with unwholesome deeds done, being vexed, falling into vexation through hunger, thirst, and so on, experiencing great suffering, were seen by me. But having done action to be experienced as pleasant, by that wholesome action done, and by unwholesome action not done, people included among gods and human beings, established in happiness, were seen by me; this is witnessed by myself; therefore, avoiding evil from afar, be engaged and employed in meritorious deeds.

Thus giving exhortation, having carried on a great giving to ascetics, brahmins, and others for seven days, having died on the seventh day, she was reborn among the Tāvatiṃsa gods. The monks reported that event to the Blessed One. The Blessed One, making that the occasion, taught the Teaching to the assembly that had arrived, and in particular made known the great fruitfulness and great benefit of giving bestowed upon Individually Enlightened Ones. Having heard that, the great multitude, free from the stain of stinginess, became devoted to meritorious deeds beginning with giving.

The commentary on the story of the thread ghost is concluded.

12.

Commentary on the Story of the Female Ghost Kaṇṇamuṇḍā

348-367. "With golden staircase steps": this was spoken while the Teacher was dwelling at Sāvatthī, referring to the female ghost Kaṇṇamuṇḍā. In the past, it is said, in the time of the Buddha Kassapa, in the city of Kimila, a certain lay follower, a stream-enterer, having become of the same desire together with five hundred lay followers, being engaged in meritorious deeds such as planting parks, building bridges, constructing walking paths, and so on, dwelling thus, having had a monastery built for the Community, went to the monastery from time to time together with them. Their wives too, having become female lay followers, in harmony with one another, with garlands, fragrances, ointments and so on in hand, going to the monastery from time to time, resting at park halls and so on on the way, would go on.

Then one day, several cheats, seated in a certain hall, when those women had rested there and gone, having seen their beauty, having become enamoured, having known their accomplishment in morality, good conduct, and virtuous qualities, raised up a discussion: "Who is able to cause a breach of morality in even one of them?" Therein, a certain one said "I am able." They made a bet with him: "Let us make a bet for a thousand." He, striving by many means, when those women came to the hall, playing a well-tuned, seven-stringed, sweet-voiced lute, singing songs connected with sensual pleasure in a sweet voice itself, by the sound of song causing a breach of morality in a certain woman among them, having made her an adulteress, won a thousand from those cheats. They, defeated for a thousand, reported it to her husband. The husband asked her - "Are you such as those men said?" She, having rejected it saying "I do not know of such a thing," when he did not believe her, having pointed to a dog standing nearby, took an oath: "If such evil action was done by me, let this crop-eared black dog devour me, born in whatever existence, in whatever existence." The other five hundred women too, knowing that woman to be an adulteress, when questioned "Did this one do such evil, or did she not?" having spoken falsely saying "We do not know of such a thing," took an oath: "If we know, may we become the very slaves of this one in existence after existence."

Then that adulteress woman, with her heart burning with that very remorse, having withered away, before long having died, was reborn as a mansion-dwelling female ghost on the shore of the Kaṇṇamuṇḍa lake, one of the seven great lakes, in the Himalayas, the king of mountains. And near her mansion, a single pond arose, suitable for experiencing the result of her action. And the remaining five hundred women, having died, by the power of the action of their oath, were reborn as her very slaves. She there, by the fruit of meritorious action done before, having experienced divine success during the daytime, at midnight, urged by the power of evil action, having risen from her bed, goes to the shore of the pond. When she had gone there, a single black dog the size of a young elephant, of frightful appearance, crop-eared, with sharp, long, hard fangs, with eyes resembling a heap of well-blazing acacia-wood embers, with a tongue resembling a mass of continuously flashing lightning, with hard, sharp claws, with rough, long, ugly hair, having come from there, having thrown her down on the ground, as if overcome by extreme hunger, forcibly devouring her, having reduced her to a mere chain of bones, having seized her with his teeth, having thrown her into the pond, disappears. And she, immediately upon being thrown in there, having assumed her natural form, having ascended the mansion, lies down on her bed. But the others experience only the suffering of servitude to her. Thus, while they were dwelling there, five hundred and fifty years had passed.

Then discontent arose in them, experiencing divine success without men. And there, there is a single river that, having issued from the Kaṇṇamuṇḍa lake, having come through a mountain cleft, entered the river Ganges. And near their dwelling place, there is a forest region resembling a park, adorned with mango trees bearing divine fruits, jackfruit trees, breadfruit trees, and so on. They considered thus - "Come, let us throw these mango fruits into this river; perhaps some man, having seen this fruit, might come here out of greed for the fruit, and we shall delight together with him." They did so. But of the mango fruits thrown in by them, some the hermits took, some the foresters took, some the crows pecked at, some got stuck on the bank. But one, having reached the stream of the Ganges, gradually arrived at Bārāṇasī.

And at that time, the king of Bārāṇasī was bathing in the Ganges water enclosed by a metal net. Then that fruit, being carried along by the river stream, gradually having come, got caught in the metal net. Having seen that large, divine mango fruit, endowed with colour, fragrance, and flavour, the king's men presented it to the king. The king, having taken a portion of it, gave it to eat to a condemned thief kept in the prison, for the purpose of testing it. He, having eaten it, said: "Sire, such a thing has never been eaten by me before; this is, methinks, a divine mango fruit." The king again gave him one piece. He, having eaten it, became free from wrinkles and grey hair, of exceedingly charming appearance, as if standing in youth. Having seen that, the king, filled with wonder and amazement, having consumed that mango fruit, having obtained a distinction in his body, asked the people - "Where are such divine mango fruits to be found?" People said thus - "In the Himalayas, it is said, Sire, the king of mountains." "But is it possible to bring them?" "The foresters, Sire, know."

The king, having had the foresters summoned, having told them that matter, having consulted together with them, having given a thousand to one forester who was appointed, sent him off - "Go, quickly bring me that mango fruit." He, having given that thousand coins to his wife and children, having taken provisions, having gone upstream facing towards the Kaṇṇamuṇḍa lake, having passed beyond the path of humans, having seen one hermit in a place measuring sixty yojanas on this side of the Kaṇṇamuṇḍa lake, going by the path indicated by him, again having seen one hermit in a place measuring thirty yojanas, going by the path indicated by him, again having seen another hermit at a place measuring fifteen yojanas, he told him the reason for his own coming. The hermit instructed him - "Henceforth, leaving this great Ganges, in dependence on this small river, going upstream, when you see a mountain cleft, then at night, having taken a torch, you should enter. And this river does not flow at night; therefore it is suitable for your going. After passing beyond several yojanas, you will see the mangoes." He, having done so, when the sun was rising, arrived at a mango grove that was exceedingly charming - with a stretch of ground illuminated by a net of rays from various jewels, adorned by groups of trees with a canopy of branches bent down by the weight of fruit, resounding with the songs of various kinds of flocks of birds.

Then those non-human women, having seen him coming from afar, ran up saying "He is my possession, he is my possession." But he, because of not having done meritorious deeds suitable for experiencing divine success there together with them, having seen them, frightened, crying out, having fled, gradually having reached Bārāṇasī, reported that incident to the king. The king, having heard that, with a desire arisen to see those women and to enjoy the mango fruits, having placed the burden of the kingdom upon his ministers, under the pretext of hunting, having fastened a bow and quiver and girded on a sword, with a retinue of a few men, having gone by the very path shown by that forester, having left the men too at a place some yojanas away, having taken only the forester, having gone gradually, having sent even him back from there, when the sun was rising, he entered the mango grove. Then those women, having seen him as if a newly arisen young god, having gone out to meet him, having known him as a king, with affection and esteem arisen, having carefully bathed him, having made him well adorned and arrayed with divine garments, ornaments, garlands, perfumes, and ointments, having taken him up to the mansion, having fed him divine food of various excellent flavours, they attended upon him according to his wishes.

Then, when one hundred and fifty years had passed, the king, having risen at the time of midnight and being seated, having seen that adulteress ghost going to the bank of the pond, wishing to investigate "Why indeed does she go at this hour?", he followed her. Then, having seen her gone there being devoured by a dog, not knowing "What indeed is this?", and having investigated for three days, thinking "This must be her adversary," having shot it with a sharp arrow, having deprived it of life, and having struck that woman and lowered her into the pond, having seen her regain her former appearance -

348.

349.

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359.

He asked her about that incident with twelve verses.