Ja 245 Mūlapariyāyajātaka
The Story about the Root Discourse

In the present some brahmins learn from the Buddha, and then think they know all that he knows, but when he teaches a particularly deep discourse they cannot understand it. The Buddha tells a story of how in the past he had faced the same slight, and had asked questions of the pupils which they couldn’t answer.

−−⏑⏑¦⏑−−−¦¦−−−⏑¦⏑−⏑− Siloka pathyā
1. Kālo ghasati bhūtāni sabbāneva sahattanā,
Times devours all beings including its very own self,

−⏑−⏑¦⏑−−−¦¦⏑−⏑⏑¦⏑−⏑− Siloka pathyā
Yo ca kālaghaso bhūto, sa bhūtapacaniṁ pacī ti.
That being who devours time, roasts the roaster of beings.

Tattha, {2.260} kālo ti purebhattakālo pi pacchābhattakālo pī ti evam-ādi.
In this connection, time means the time before noon, and the time after noon, and so on like this.

Bhūtānī ti, sattādhivacanam-etaṁ,
Beings, this is a term for beings, Both words come from roots that mean being; bhūta from √bhū; satta from √as.

na kālo bhūtānaṁ cammamaṁsādīni luñcitvā khādati,
time does not chew on them, having ripped off the skin and flesh and so on of beings,

apica kho nesaṁ āyuvaṇṇabalāni khepento,
but wastes away their long life, good looks, and strength,

yobbaññaṁ maddanto, ārogyaṁ vināsento, ghasati, khādatī, ti vuccati.
trampling on youth, destroying health, it devours, chews on them, this is what is said.

Evaṁ ghasanto ca, na kiñci vajjeti, sabbāneva ghasati.
Thus devouring, it does not avoid anything, it devours it all.

Na kevalañ-ca bhūtāneva,
But not merely beings,

apica kho sahattanā, attānam-pi ghasati,
but including itself, it devours itself,

purebhattakālo pacchābhattakālaṁ na pāpuṇāti.
and the time before noon does not reach the time after noon.

Esa nayo pacchābhattakālādīsu.
This is the method for the time before noon and so on. This may have been proverbial.

Yo ca kālaghaso bhūto ti khīṇāsavassetaṁ adhivacanaṁ. {2.261}
That being who devours time this is a term for the one who has destroyed the pollutants. This would indicate that kālaghasa is equal to khīṇāsava, and may have been an alternative designation.

So hi ariyamaggena āyatiṁ paṭisandhikālaṁ khepetvā khāditvā, ṭhitattā,
Because of the relinking time in the future having been wasted away, chewed over by the noble path, there is stability,

kālaghaso bhūto, ti vuccati.
that being who devours time, is what is said.

Sa bhūtapacaniṁ pacī ti,
(He) roasts the roaster of beings,

so yāyaṁ taṇhā apāyesu bhūte pacati,
this craving roasts the beings in the downfall,

taṁ ñāṇagginā paci, dahi bhasmam-akāsi, tena:
being roasted with the highest knowledge, it is burned to cinders, therefore:

bhūtapacaniṁ pacī ti vuccati.
(he) roasts the roaster of beings is said.

Pajanin-ti pi pāṭho, janikaṁ nibbattakin-ti attho.
Progenitor is also a reading, a producer, one who brings forth, this is the meaning. The translation would then have to be: (he) roasts the progenitor of beings, meaning craving.

⏑−⏑⏑¦⏑−−−¦¦−⏑−⏑¦⏑−⏑− Siloka pathyā
2. Bahūni narasīsāni lomasāni brahāni ca,
Many people have heads and hair growing on them,

−−⏑⏑¦⏑−−−¦¦−⏑−−¦⏑−⏑− Siloka pathyā
Gīvāsu paṭimukkāni, kocid-evettha kaṇṇavā ti.
(Which are) fastened on necks, and someone here has ears.

Tassattho:
This is the meaning:

bahūni narānaṁ sīsāni dissanti,
many people are seen to have heads,

sabbāni ca tāni lomasāni,
and all of them have hair,

sabbāni mahantāni gīvāsu yeva ṭhapitāni,
they are all set up upon great necks,

na tālaphalaṁ viya hatthena gahitāni,
they are not taken by the hand like a palm-fruit,

natthi tesaṁ imehi dhammehi nānākaraṇaṁ.
for them there is no difference with these things.

Ettha pana kocid-eva kaṇṇavā ti attānaṁ sandhāyāha.
But here someone who has ears is said referring to himself.

Kaṇṇavā ti paññavā kaṇṇachiddaṁ pana na kassaci natthi.
Has ears means there is nothing for the wise one with an ear canal.