Ja 252 Tilamuṭṭhijātaka
The Story about the Fistful of Sesame Seeds

In the present one monk is always getting angry, even at the slightest annoyance. The Buddha tells a story from the past about how a student vowed vengeance on his teacher for reprimanding him, but when the time came, was persuaded it had been for his own good.

−−⏑−¦−⏑⏑−¦¦−−−⏑¦⏑−⏑− Siloka bhavipulā
1. Ajjāpi me taṁ manasi, yaṁ maṁ tvaṁ tilamuṭṭhiyā,
Even today it’s in my mind, what you (did) to me for a handful

−−⏑−¦⏑−−−¦¦−⏑−⏑¦⏑−⏑− Siloka pathyā
Bāhāya maṁ gahetvāna laṭṭhiyā anutāḷayi.
Of sesame, taking me by the arm you beat me with a stick.

⏑⏑−⏑−¦⏑⏑⏑−¦¦−−⏑−¦⏑−⏑− Siloka navipulā
2. Nanu jīvite na ramasi, yenāsi brāhmaṇāgato,
Do you not take delight in life, brahmin, that you come by here,

−−−−¦⏑−−−¦¦−−−⏑¦⏑−⏑− Siloka pathyā
Yaṁ maṁ bāhā gahetvāna, tikkhattuṁ anutāḷayī ti.
Having taken ahold of my arms, three times you did batter me.

Tattha, {2.280} yaṁ maṁ bāhāya man-ti,
In this connection, taking me by the arm,

dvīsu padesu upayogavacanaṁ anutāḷanagahaṇāpekkhaṁ.
in these two lines the accusative is expected with beating and taking. Both the absolutive gahetvāna and the aorist anutāḷayi take the accusative maṁ, as their compliments.

Yaṁ maṁ tvaṁ tilamuṭṭhiyā kāraṇā anutāḷayi,
For a handful of sesame is the reason he did beat me,

anutāḷento ca maṁ bāhāya gahetvā anutāḷayi,
battering me and having taken me by the arm he did batter me,

taṁ anutāḷanaṁ ajjā pi me manasī, ti ayañ-hettha attho.
this battering even today is in my mind, this is the meaning here.

Nanu jīvite na ramasī ti,
Do you not take delight in life,

maññe tvaṁ attano jīvitamhi nābhiramasi.
one would think you did not take delight in your life.

Yenāsi brāhmaṇāgato ti,
Brahmin, that you come by here,

yasmā brāhmaṇa idha mama santikaṁ āgatosi?
why, brahmin, do you come here into my presence?

Yaṁ maṁ bāhā gahetvānā ti yaṁ mama bāhā gahetvā,
Having taken ahold of my arms means having taken ahold of my arms,

yaṁ maṁ bāhāya gahetvā, ti pi attho.
having taken ahold of me by the arm, this is also the meaning.

Tikkhattuṁ anutāḷayī ti,
Three times you did batter me,

tayo vāre veḷulaṭṭhiyā tāḷesi,
three times you battered me with a bamboo stick,

ajja dāni tassa phalaṁ vindāhī ti,
and now today you will see the fruit,

naṁ maraṇena santajjento, evam-āha.
he is being threatened with death, this is what is said.

−−⏑−¦−,−−−¦¦−−−⏑¦⏑−⏑− Siloka mavipulā
3. Ariyo anariyaṁ kubbantaṁ, yo daṇḍena nisedhati,
The noble one doing the ignoble, he who censors with a stick,

−⏑−−¦⏑−−−¦¦−⏑−−¦⏑−⏑− Siloka pathyā
Sāsanaṁ taṁ, na taṁ veraṁ, iti naṁ paṇḍitā vidū ti.
This is (right) instruction, not hatred, so the wise do understand.

Tattha, ariyo ti sundarādhivacanam-etaṁ.
In this connection, noble one, this is term for the good.

So pana ariyo catubbidho hoti:
But there are four kinds of noble:

ācāra-ariyo dassana-ariyo liṅga-ariyo paṭivedha-ariyo ti.
noble behaviour, noble appearance, noble signs, noble penetration.

Tattha, manusso vā hotu tiracchāno vā,
In this connection, whether he is a man or an animal,

ariyācāre ṭhito ācāra-ariyo nāma.
he who stands on noble behaviour has what is known as noble behaviour.

Vuttam-pi cetaṁ:
This is also said: Ja 534 Mahāhaṁsajātaka vs. 18.

Ariyavattasi vakkaṅga, yo piṇḍam-apacāyati,
Bird, you who live nobly, I release your master, In English translation we have to give this verse in the order acbd.

Cajāmi te taṁ bhattāraṁ, gacchathūbho yathāsukhan-ti.
He who reveres almsfood, both can go where you will.

Rūpena pana iriyāpathena ca pāsādikena dassanīyena samannāgato,
Endowed with good form, good posture, confidence, and good looks,

dassana-ariyo nāma.
he is known as one with noble appearance.

Vuttam-pi cetaṁ:
This is also said: Ja 524 Saṅkhapālajātaka vs. 1.

Ariyāvakāsosi pasannanetto,
You have the appearance of nobility, a confident look,

Maññe bhavaṁ pabbajito kulamhā,
I think the venerable has gone forth from a good family,

Kathaṁ nu cittāni pahāya bhoge,
How is it that you have abandoned (all) decorations and wealth,

Pabbaji nikkhamma gharā sapaññā ti?
Departing from the house, having gone forth with wisdom?

Nivāsanapārupanaliṅgaggahaṇena pana samaṇasadiso hutvā vicaranto,
He is living after becoming like an ascetic but grasping at clothing, robes and outward signs,

dussīlo pi, liṅga-ariyo nāma.
also unvirtuous, he is known as one with noble signs.

Yaṁ sandhāya vuttaṁ:
Referring to which this was said: Snp 1.5 Cundasutta vs. 7.

Chadanaṁ katvāna subbatānaṁ,
Having dressed up like one true to his vows,

Pakkhandī kuladūsako pagabbho,
A braggart, family-corrupter, vain,

Māyāvī asaññato palāpo,
Deceitful, unrestrained, and talkative,

Patirūpena caraṁ sa maggadūsī ti.
The path-corrupter’s living is disguised. Here it seems patirūpa, usually meaning suitable, fitting, is said for patirūpaka, meaning disguised, counterfeit.

Buddhādayo pana paṭivedha-ariyā nāma.
But the Buddha and so on is known as one with noble penetration.

Tena vuttaṁ:
Therefore this is said: In Vibh. Cst para 522 (PTS p. 260).

“Ariyā vuccanti Buddhā ca Paccekabuddhā ca Buddhasāvakā cā” ti.
“They say Buddhas, Independent Buddhas and the Buddhas’ disciples are noble ones.”

Tesu idha ācāra-ariyo va adhippeto.
Amongst these here noble behaviour is intended.

Anariyan-ti dussīlaṁ pāpadhammaṁ.
Ignoble means one who is unvirtuous, wicked.

Kubbantan-ti pāṇātipātādikaṁ pañcavidhadussīlyakammaṁ karontaṁ,
Doing means doing the five kinds of unvirtuous deeds such as killing breathing beings, The other four are taking what has not been given, engaging in sexual misconduct, false speech, and taking liquor, wines, or intoxicants which cause heedlessness.

ekam-eva vā etaṁ atthapadaṁ
or, the meaning of this verse is

anariyaṁ hīnaṁ lāmakaṁ pañcaverabhayakammaṁ karontaṁ puggalaṁ.
a person doing an unvirtuous, low, inferior deed driven by hatred and fear.

Yo ti khattiyādīsu yo koci.
He who means nobles and so on, whoever.

Daṇḍenā ti yena kenaci paharaṇakena.
With a stick means with whatever gives a blow.

Nisedhatī ti: “Mā puna evarūpaṁ karī” ti paharanto nivāreti.
Censors means he prevents (them) by giving a blow, and saying: “Do not do such a thing again.”

Sāsanaṁ taṁ na taṁ veran-ti,
This is (right) instruction, not hatred,

taṁ, mahārāja, akattabbaṁ karonte,
great king, when someone does what should not be done,

puttadhītaro vā antevāsike vā evaṁ paharitvā,
after beating his sons and daughters, or pupils,

nisedhanaṁ nāma imasmiṁ loke sāsanaṁ anusiṭṭhi ovādo, na veraṁ.
he censors (them) with admonishments, advice, and instruction in the world, not with hatred.

Iti naṁ paṇḍitā vidū ti evam-etaṁ paṇḍitā jānanti.
So the wise do understand means in such a way the wise do know it.