Ja 259 Tirīṭavacchajātaka
The Story about (the Brahmin) Tirīṭavaccha

In the present the king of Kosala gives 1,000 robes to Ven. Ānanda, who then gives 500 to monks in need, and 500 to his attendant monk, who passes them to other novices. The king asks the Buddha if this is proper, and the latter tells a story of how when he was an ascetic named Tirīṭavaccha in a previous life he had saved the king’s life, and had been honoured because of it. The honour was questioned, but the king stood by his decision.

⏑⏑−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
1. Na-y-imassa vijjāmayam-atthi kiñci,
There is nothing done with wisdom in him,

⏑−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Na bandhavo no pana te sahāyo,
He is not your kin or companion,

⏑⏑−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Atha kena vaṇṇena Tirīṭavaccho,
For what reason does Tirīṭavaccha,

−−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Tedaṇḍiko bhuñjati aggapiṇḍan-ti?
The one with three sticks, eat the choicest food?

Tattha, {2.316} na-y-imassa vijjāmayam-atthi kiñcī ti,
In this connection, there is nothing done with wisdom in him, I take maya here as being added merely to fill the metre, which is noted as the last of the six usages by Dhammapāla in the Vimānavatthu commentary, when explaining this term, called pada-pūraṇa matte.

imassa tāpasassa vijjāmayaṁ kiñci kammaṁ natthi.
in this ascetic there is no deed done with wisdom.

Na bandhavo,
He is not (your) kin,

mittabandhava-sippabandhava-gottabandhava-ñātibandhavesu, Cst: tiputta-; PTS: suta-; I cannot make sense of these readings. In the commentary to Snp 60, the following compound is recorded: ñātibandhu-gottabandhu-mittabandhu-sippabandhuvasena, I have therefore taken the reading mitta- here.
kin through friendship, kin through craft-relation, kin through clan, kin through family,

aññataro {2.317} pi na hoti.
he is none of these.

No pana te sahāyo ti,
Or (your) companion,

sahapaṁsukīḷiko sahāyako pi te na hoti.
he is not a companion who played together (with you) in the mud. Perhaps the definition here is meant to indicate one who grew up with you, i.e. a long time friend, rather than, say, a casual companion.

Kena vaṇṇenā ti kena kāraṇena?
For what reason means for what reason? Vaṇṇa is one of the words in Pāḷi which has multiple meanings (colour, beauty, appearance, kind, caste, reason, measure, as well as letter), and without the commentary we would be hard put to know how to interpret it here.

Tirīṭavaccho, ti tassa nāmaṁ.
Tirīṭavaccha, this is his name.

Tedaṇḍiko ti kuṇḍikaṭhapanatthāya tidaṇḍakaṁ gahetvā caranto.
The one with three sticks means having taken three sticks in order to make a stand for his waterpot, he wanders. Having these sticks was a sign of being a wanderer, or ascetic.

Aggapiṇḍan-ti rasasampannaṁ rājārahaṁ aggabhojanaṁ.
The choicest food means the best food, endowed with (good) taste, worthy of a king.

−−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
2. Āpāsu me yuddhaparājitassa,
In distress, being defeated in war,

−−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Ekassa katvā vivanasmi ghore,
Being alone in an awful desert,

⏑−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Pasārayī kicchagatassa pāṇiṁ,
He stretched out his hand when I was troubled,

−−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Tenūdatāriṁ dukhasampareto.
By that I escaped torment and suffering.

−−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
3. Etassa kiccena idhānupatto,
By him doing his duty I reached here,

−−⏑−¦⏑⏑−¦−⏑−− Tuṭṭhubha
Vesāyino visayā jīvaloke,
From death’s realm to the world of the living,

−−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Lābhāraho tāta Tirīṭavaccho,
Tirīṭavaccha, dear, is worthy to receive,

−−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Dethassa bhogaṁ, yajathañ-ca yaññan-ti.
Give him wealth, offer him an offering.

Tattha, āpāsū ti āpadāsu.
In this connection, in distress means in distress. Āpadāsu is the more regular form of the locative, in fact it seems the form āpāsu is only found in the Jātakas.

Ekassā ti adutiyassa.
Alone means without a companion. Lit: without a second.

Katvā ti anukampaṁ karitvā, pemaṁ uppādetvā.
Being means being More literally making compassion, but again we have to translate idiom as well as words, to get the sense. compassionate, giving rise to love.

Vivanasmin-ti pānīyarahite araññe.
In (an awful) desert means in a wilderness bereft of water.

Ghore ti dāruṇe.
In an awful (desert) means in a savage (desert).

Pasārayī kicchagatassa pāṇin-ti,
He stretched out his hand when I was troubled,

nisseṇiṁ bandhitvā, kūpaṁ otāretvā,
having bound a (rope) ladder, descended into a pit,

dukkhagatassa mayhaṁ uttāraṇatthāya,
in order to help me, who was afflicted with suffering,

viriyapaṭisaṁyuttaṁ hatthaṁ pasāresi.
he energetically stretched out his hand.

Tenūdatāriṁ dukhasampareto ti,
By that I escaped torment and suffering,

tena kāraṇenamhi, dukkhaparivārito pi, tamhā kūpā uttiṇṇo.
by that cause I, who was surrounded by suffering, emerged from that pit.

Etassa kiccena idhānupatto ti,
By him doing his duty I reached here,

ahaṁ etassa tāpasassa kiccena,
by doing his duty to the ascetic,

etena katassa kiccassānubhāvena, idhānuppatto. {2.318}
by the power of this duty being done, I reached here.

Vesāyino visayā ti Vesāyī vuccati Yamo, tassa visayā.
From death’s realm, Vesāyī is said to be Yama (the god of death), his realm.

Jīvaloke ti manussaloke.
To the world of the living means to the human world.

Ahañ-hi imasmiṁ jīvaloke ṭhito
Surely continuing in the world of the living

Yamavisayaṁ maccuvisayaṁ paralokaṁ gato nāma ahosiṁ,
having gone to what is known as Yama’s realm, death’s realm, the next world,

somhi etassa kāraṇā tato puna idhāgato, ti vuttaṁ hoti.
for this reason from there I again came here, this is what is said.

Lābhāraho ti lābhaṁ araho catupaccayalābhassa anucchaviko.
Worthy to receive means worthy to receive, being suitable to receive the four requisites.

Dethassa bhogan-ti,
Give him wealth,

etena paribhuñjitabbaṁ catupaccayasamaṇaparikkhārasaṅkhātaṁ
the wealth that is reckoned as the four requisites, the requisites of an ascetic, that are to be used,

bhogaṁ etassa detha.
give to him.

Yajathañ-ca yaññan-ti,
Offer him an offering,

tvañ-ca amaccā ca nāgarā cā ti,
you ministers and city-dwellers,

sabbe pi tumhe etassa bhogañ-ca detha, yaññañ-ca yajatha.
all of you give wealth to him, offer him an offering. Literally a yañña (Skt: yajña) means a sacrifice, but the sacrifice, even in ancient times, meant an offering not just to the gods, but to the worthy persons conducting the ritual. In Buddhism, as always, the act of giving to the worthy person becomes the important part of the action.

Tassa hi dīyamāno deyyadhammo tena bhuñjitabbattā bhogo hoti,
By giving a gift to him the wealth is to be used by him,

itaresaṁ dānayaññattā yañño.
the gift-offering to another is an offering.

Tenāha: dethassa bhogaṁ, yajathañ-ca yaññan-ti.
Therefore this is said: give him wealth, offer him an offering.