Ja 2 Vaṇṇupathajātaka
The Story about a Sandy Place

In the present a monk gives up easily on his quest for insight. He is brought to the Buddha who points out that in an earlier life he had saved a caravan by his perseverance, and he then told the story of a caravan that became lost during the night, and was saved when a young boy followed his master’s orders and struck water.

⏑⏑−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
1. Akilāsuno, vaṇṇupathe khaṇantā,
Untiring, digging in a sandy place,

⏑−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Udaṅgaṇe tattha papaṁ avinduṁ,
In the open, they found drinking water,

−−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Evaṁ munī viriyabalūpapanno, Cst has the Sanskritised vīriya- which spoils the metre.
So the sage, endowed with strength of effort,

⏑⏑−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Akilāsu vinde hadayassa santin-ti.
Untiring, finds peace (right here) in his heart.

Tattha, {1.109} akilāsuno ti nikkosajjā, āraddhaviriyā.
In this connection, untiring means not being lazy, having made an effort.

Vaṇṇupathe ti vaṇṇu vuccati, vālukā; vālukāmagge ti attho.
The sandy place is said to be sandy, having sand; on a sandy path is the meaning.

Khaṇantā ti bhūmiṁ khaṇamānā.
Digging means digging the ground.

Udaṅgaṇe ti ettha udā ti nipāto,
In the open, uda here is an indeclinable particle,

aṅgaṇe ti manussānaṁ sañcaraṇaṭṭhāne,
in the open, in a place where people wander about,

anāvāṭe bhūmibhāge, ti attho.
on an open piece of land, this is the meaning.

Tatthā ti tasmiṁ vaṇṇupathe.
There means there on a sandy road.

Papaṁ avindun-ti udakaṁ paṭilabhiṁsu.
They found water means they obtained water.

Udakañ-hi papīyanabhāvena papā ti vuccati.
Because water is in a drinkable state drinking water is said.

Pavaddhaṁ vā āpaṁ papaṁ, mahodakan-ti attho.
Or, a lot of water is drinking water, a great deal of water is the meaning. This sounds odd, but it probably means that when there is a lot of water, as in a large river or lake, it will be relatively clean, and therefore drinkable. Whereas a small puddle of water may be muddy and undrinkable.

Evan-ti opammapaṭipādanaṁ.
So is used (to indicate) the simile.

Munī ti monaṁ vuccati ñāṇaṁ, kāyamoneyyādīsu vā aññataraṁ,
The sage, sageness is said to be knowledge, or a certain sagacity of body and so on, The three sagacities are sagacity of body, speech and mind.

tena samannāgatattā puggalo munī ti vuccati.
the person who is endowed with that is said to be a sage.

So panesa agāriyamuni, anagāriyamuni,
These: a sage with a home, a sage without a home,

sekkhamuni, asekkhamuni,
a sage in training, a sage beyond training,

Paccekabuddhamuni, Munimunī ti anekavidho.
a sage who is an Independent Buddha, a Sage of Sages, these are the various kinds.

Tattha agāriyamunī ti gihī āgataphalo viññātasāsano.
In this connection, a sage with a home means a householder who has attained fruition, one who knows the dispensation.

Anagāriyamunī ti, tathārūpo va pabbajito.
A sage without a home means such a one who has gone forth.

Sekkhamunī ti satta sekkhā.
A sage in training means in one of the seven trainings. I.e. one who has attained Path or Fruit as a Stream-Enterer, a Once-Returner, a Non-Returner, as one who has the Path to Worthiness (Arahatta).

Asekkhamunī ti, khīṇāsavo.
A sage beyond training is one who has destroyed the pollutants. i.e. one who has Fruit of Worthiness (Arahatta).

Paccekabuddhamunī ti, Paccekasambuddho.
A sage who is an Independent Buddha means an Independent Sambuddha.

Munimunī ti, Sammāsambuddho.
A Sage of Sages means a Perfect Sambuddha.

Imasmiṁ panatthe sabbasaṅgāhakavasena {1.110} moneyyasaṅkhātāya,
But in this meaning, because of being a benefactor of all he is reckoned a sage,

paññāya samannāgato munī, ti veditabbo.
when endowed with wisdom he is a sage, so it should be seen.

Viriyabalūpapanno ti viriyena ceva kāyabalañāṇabalena ca samannāgato.
Endowed with strength of effort means endowed with effort and strength of body and the strength of knowledge.

Akilāsū ti nikkosajjo:
Untiring means not being lazy, thinking:

Kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu,
Willingly, let (only) skin, tendons and bones remain,

Upasussatu nissesaṁ sarīre maṁsalohitan-ti.
Let the flesh and blood in the body dry up completely. This is a versification of a phrase said many times in the discourses, where it appears in this prose phrase: kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ. See MN 70 Kīṭāgirisutta, passim.

evaṁ vuttena caturaṅgasamannāgatena,
so one who is said to be endowed with the four factors, Presumably referring to the four factors of being tapassī, lūkha, jegucchī and pavivitta (ascetic, coarse, scrupulous and secluded), see Mahāsīhanādasutta (MN 12), and passim.

viriyena samannāgatattā, analaso.
who is endowed with effort, is not lazy.

Vinde hadayassa santin-ti
Finds peace (right here) in his heart means

cittassa pi hadayarūpassa pi sītalabhāvakaraṇena,
by causing a coolness of mind, of the heart-material,

santin-ti saṅkhaṁ gataṁ,
peace comes to be reckoned,

jhānavipassanābhiññā-Arahattamaggañāṇasaṅkhātaṁ
what is reckoned as the absorptions, insight, super knowledges, the Path to knowledge of Arahatta,

Ariyadhammaṁ vindati paṭilabhatī, ti attho.
the noble Dhamma is found, is received, this is the meaning.

Bhagavatā hi:
Therefore the Fortunate One said:

Dukkhaṁ, bhikkhave, kusīto viharati
The lazy one suffers, monastics, SN 2.22 Dutiyadasabalasutta.

vokiṇṇo pāpakehi akusalehi dhammehi,
being full of unskilful wrong thoughts,

mahantañ-ca sadatthaṁ parihāpeti.
bringing to ruin his greatest good.

Āraddhaviriyo ca kho, bhikkhave, sukhaṁ viharati
One with effort aroused lives happily, monastics,

pavivitto pāpakehi akusalehi dhammehi,
secluded from unskilful wrong thoughts,

mahantañ-ca sadatthaṁ paripūreti.
fulfilling his greatest good.

Na, bhikkhave, hīnena aggassa patti hotī. ti
The highest (good), monastics, is not attained by the weak.

Evaṁ anekehi suttehi kusītassa dukkhavihāro,
Thus in many discourses it is explained in detail that the lazy one has a life of suffering,

āraddhaviriyassa ca sukhavihāro saṁvaṇṇito.
and that the one with effort aroused has a life of happiness is explained.

Idhāpi āraddhaviriyassa akatābhinivesassa, vipassakassa,
But here the one with effort aroused, free from clinging, having insight,

viriyabalena adhigantabbaṁ, tam-eva sukhavihāraṁ, dassento:
whose happy life would be attained by strength of effort, is being shown:

“Evaṁ munī viriyabalūpapanno,
“So the sage, endowed with strength of effort,

Akilāsu vinde hadayassa santin,”-ti āha.
Untiring, finds peace (right here) in his heart,” is said.

Idaṁ vuttaṁ hoti:
This is what is said:

Yathā te vāṇijā akilāsuno vaṇṇupathe khaṇantā, udakaṁ labhiṁsu,
Just as tradesmen who are untiring, digging in a sandy place, obtain water,

evaṁ imasmim-pi sāsane,
so in this dispensation,

akilāsu hutvā, vāyamamāno paṇḍito bhikkhu
being untiring, the wise monastic who exerts himself

imaṁ jhānādibhedaṁ hadayassa santiṁ labhati.
obtains peace in his heart, which consists of the absorptions and so on.

“So tvaṁ, bhikkhu, pubbe, udakamattassa atthāya, viriyaṁ katvā,
“You, monk, previously, just for the purpose of (gaining) water, made an effort,

idāni evarūpe maggaphaladāyake niyyānikasāsane,
but now in such a dispensation that leads out through giving path and fruit,

kasmā viriyaṁ ossajasī” ti?
why would you give up effort?”