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Sadā jāgaramānānanti imaṃ dhammadesanaṃ satthā gijjhakūṭe viharanto puṇṇaṃ nāma rājagahaseṭṭhino dāsiṃ ārabbha kathesi.
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This religious instruction was given by the Teacher while he was in residence on Mount Vulture Peak with reference to Puṇṇā, a female slave of the treasurer of Rājagaha.
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Tassā kira ekadivasaṃ koṭṭanatthāya bahuvīhiṃ adaṃsu.
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The story goes that one day they gave her much rice to pound.
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Sā rattimpi dīpaṃ jāletvā vīhiṃ koṭṭentī vissamanatthāya sedatintena gattena bahivāte aṭṭhāsi.
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She pounded away until late at night, lighting a lamp to work by; finally she became very weary and in order to rest herself, stepped outside and stood in the wind with her body moist with sweat.
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Tasmiṃ samaye dabbo mallaputto bhikkhūnaṃ senāsanapaññāpako ahosi.
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Now at that time Dabba the Malla was steward of lodgings for the monks.
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So dhammassavanaṃ sutvā attano attano senāsanaṃ gacchantānaṃ bhikkhūnaṃ aṅguliṃ jāletvā purato purato maggadesanatthāya gacchanto bhikkhūnaṃ ālokaṃ nimmini.
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Having listened to the Law, that he might show the monks the way to their respective lodgings, he lighted his finger, and preceding the monks, created by supernatural power a light for them.
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Puṇṇā tenālokena pabbate vicarante bhikkhū disvā "ahaṃ tāva attano dukkhena upaddutā imāyapi velāya niddaṃ na upemi, bhaddantā kiṃ kāraṇā na niddāyantī"ti cintetvā "addhā kassaci bhikkhuno aphāsukaṃ vā bhavissati, dīghajātikena vā upaddavo bhavissatī"ti saññaṃ katvā pātova kuṇḍakaṃ ādāya udakena temetvā hatthatale pūvaṃ katvā aṅgāresu pacitvā ucchaṅge katvā titthamagge khādissāmīti ghaṭaṃ ādāya titthābhimukhī pāyāsi.
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The light enabled Puṇṇā to see the monks making their way along the mountain. She thought to herself, “As for me, I am oppressed by my own discomfort, and so, even at this time, am unable to sleep. Why is it that the reverend monks are unable to sleep?” Having considered the matter, she came to the following conclusion, “It must be that some monk who resides there is sick, or else is suffering from the bite of some reptile.” So when it was dawn, she took some rice-dust, placed it in the palm of her hand, moistened it with water, and having thus mixed a cake, cooked it over a bed of charcoal. Then, saying to herself, “I will eat it on the road leading to the bathing-place on the river,” she placed the cake in a fold of her dress, and taking a water-pot in her hand, set out for the bathing-place on the river.
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Satthāpi gāmaṃ piṇḍāya pavisituṃ tameva maggaṃ paṭipajji.
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The Teacher set out on the same path, intending likewise to enter that village for alms.
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Sā satthāraṃ disvā cintesi – "aññesu divasesu satthari diṭṭhepi mama deyyadhammo na hoti, deyyadhamme sati satthāraṃ na passāmi, idāni me deyyadhammo ca atthi, satthā ca sammukhībhūto.
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When Puṇṇā saw the Teacher, she thought to herself, “On other days when I have seen the Teacher, I have had no alms to give him, or if I have had alms to give him, I have not seen him; to-day, however, not only do I meet the Teacher face to face, but I have alms to give him.
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Sace lūkhaṃ vā paṇītaṃ vāti acintetvā gaṇheyya, dadeyyāhaṃ imaṃ pūva"nti ghaṭaṃ ekamante nikkhipitvā satthāraṃ vanditvā, "bhante, imaṃ lūkhaṃ dānaṃ paṭiggaṇhantā mama saṅgahaṃ karothā"ti āha.
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If he would accept this cake without considering whether the food is of inferior or superior quality, I would give it to him.” So setting her water-pot down on one side, she saluted the Teacher and said to him, “Reverend Sir, accept this coarse food and bestow your blessing upon me.”
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Satthā ānandattheraṃ oloketvā tena nīharitvā dinnaṃ mahārājadattiyaṃ pattaṃ upanāmetvā pūvaṃ gaṇhi.
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The Teacher looked at Elder Ānanda, whereupon the Elder drew from under a fold of his robe and presented to the Teacher a bowl which was an offering to the Teacher from a great king.
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Puṇṇāpi taṃ satthu patte patiṭṭhapetvāva pañcapatiṭṭhitena vanditvā, "bhante, tumhehi diṭṭhadhammoyeva me samijjhatū"ti āha.
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The Teacher held out the bowl and received therein the offering of the cake. When Puṇṇā had placed the cake in the Teacher’s bowl, she saluted him with the Five Rests and said to him, “Reverend Sir, may the Truth which you have beheld be of avail to me also.”
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Satthā "evaṃ hotū"ti ṭhitakova anumodanaṃ akāsi.
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he Teacher replied, “So be it.” And remaining standing as before, he pronounced the words of thanksgiving.
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Puṇṇāpi cintesi – "kiñcāpi me satthā saṅgahaṃ karonto pūvaṃ gaṇhi, na panidaṃ khādissati.
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Thereupon Puṇṇā thought to herself, “Although the Teacher bestowed on me a blessing as he took my cake, yet he will not eat it himself.
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Addhā purato kākassa vā sunakhassa vā datvā rañño vā rājaputtassa vā gehaṃ gantvā paṇītabhojanaṃ bhuñjissatī"ti.
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He will doubtless keep it until he has gone a little way and will then give it to a crow or a dog. Then he will go to the house of some king or prince and make a meal of choice food.”
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Satthāpi "kiṃ nu kho esā cintesī"ti tassā cittācāraṃ ñatvā ānandattheraṃ oloketvā nisīdanākāraṃ dassesi.
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Thought the Teacher to himself, “What was the thought in the mind of this woman?” Perceiving what was in her mind, the Teacher looked at Elder Ānanda and intimated that he wished to sit down.
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Thero cīvaraṃ paññāpetvā adāsi.
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The Elder spread out a robe and offered the Teacher a seat.
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Satthā bahinagareyeva nisīditvā bhattakiccaṃ akāsi.
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The Teacher sat down without the city and ate his breakfast.
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Devatā sakalacakkavāḷagabbhe devamanussānaṃ upakappanakaṃ ojaṃ madhupaṭalaṃ viya pīḷetvā tattha pakkhipiṃsu.
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The deities squeezed out nectar, food proper to gods and men alike throughout the circle of the worlds, even as one squeezes a honeycomb, and imparted it to the Teacher’s food.
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Puṇṇā ca olokentī aṭṭhāsi.
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Puṇṇā stood looking on.
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Bhattakiccāvasāne thero udakaṃ adāsi.
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At the conclusion of the Teacher’s breakfast the Elder gave him water.
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Satthā katabhattakicco puṇṇaṃ āmantetvā "kasmā tvaṃ puṇṇe mama sāvake paribhavasī"ti āha.
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When the Teacher had finished his breakfast, he addressed Puṇṇā and said, “Puṇṇā, why have you blamed my disciples?”
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Na paribhavāmi, bhanteti.
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“I do not blame your disciples, Reverend Sir.”
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Atha tayā mama sāvake oloketvā kiṃ kathitanti?
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“Then what did you say when you saw my disciples?”
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"Ahaṃ tāva iminā dukkhupaddavena niddaṃ na upemi, bhaddantā kimatthaṃ niddaṃ na upenti, addhā kassaci aphāsukaṃ vā bhavissati, dīghajātikena vā upaddavo bhavissatī"ti ettakaṃ mayā, bhante, cintitanti.
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“Reverend Sir, the explanation is very simple. I thought to myself, ‘As for me, I am oppressed by my own discomfort, and so am unable to sleep; why is it that the reverend monks are unable to sleep? It must be that some monk who resides there is sick, or else is suffering from the bite of some reptile.’ ”
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Satthā tassā vacanaṃ sutvā "puṇṇe tvaṃ na tāva dukkhupaddavena niddāyasi, mama sāvakā sadā jāgariyamanuyuttatāya na niddāyantī"ti vatvā imaṃ gāthamāha –
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The Teacher listened to her words and then said to her, “Puṇṇā, in your own case it is because you are afflicted with discomfort that you are unable to sleep. But my disciples are assiduously watchful and therefore sleep not.” So saying, he pronounced the following Stanza,
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226.
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"Sadā jāgaramānānaṃ, ahorattānusikkhinaṃ;
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They that are ever watchful, they that study both by day and by night,
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Nibbānaṃ adhimuttānaṃ, atthaṃ gacchanti āsavā"ti.
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They that strive after Nibbāna, such men rid themselves of the evil passions.
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Tattha ahorattānusikkhinanti divā ca rattiñca tisso sikkhā sikkhamānānaṃ.
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Nibbānaṃ adhimuttānanti nibbānajjhāsayānaṃ.
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Atthaṃ gacchantīti evarūpānaṃ sabbepi āsavā atthaṃ vināsaṃ natthibhāvaṃ gacchantīti attho.
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Desanāvasāne yathāṭhitā puṇṇā sotāpattiphale patiṭṭhahi, sampattaparisāyapi sātthikā dhammadesanā ahosīti.
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At the conclusion of the lesson Puṇṇā, even as she stood there, was established in the Fruit of Conversion; the assembled company also profited by the lesson.
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Satthā kuṇḍakaaṅgārapūvena bhattakiccaṃ katvā vihāraṃ agamāsi.
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The Teacher, having made a meal of the cake which Puṇṇā made of rice-flour and cooked over a bed of coals, returned to the monastery.
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Bhikkhū dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ "dukkaraṃ, āvuso, sammāsambuddhena kataṃ puṇṇāya dinnena kuṇḍakaaṅgārapūvena bhattakiccaṃ karontenā"ti.
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Thereupon the monks began a discussion in the Hall of Truth: “Brethren, how hard it must have been for the Supremely Enlightened One to make his breakfast of the cake of rice-flour which Puṇṇā cooked over a bed of coals and gave him!”
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Satthā āgantvā "kāya nuttha, bhikkhave, etarahi kathāya sannisinnā"ti pucchitvā "imāya nāmā"ti vutte "na, bhikkhave, idāneva, pubbepi mayā imāya dinnakuṇḍakaṃ paribhuttamevā"ti vatvā atītaṃ āharitvā –
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At that moment the Teacher drew near and asked them, “Monks, what are you discussing now as you sit here all gathered together?” When they told him, he said, “Monks, this is not the first time I have eaten red-rice-powder which she gave me; the same thing happened to me in a previous state of existence also.” So saying, he recited the following Stanzas,
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"Bhutvā tiṇaparighāsaṃ, bhutvā ācāmakuṇḍakaṃ;
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You used to eat leavings of grass, you used to eat scum of red-rice-gruel;
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Etaṃ te bhojanaṃ āsi, kasmā dāni na bhuñjasi.
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Such was your food in days gone by; why do you not eat your food to-day?
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"Yattha posaṃ na jānanti, jātiyā vinayena vā;
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Where they know not a body by birth or training.
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Bahuṃ tattha mahābrahme, api ācāmakuṇḍakaṃ.
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There, Great Brahmā, the scum of red-rice-gruel will suffice.
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"Tvañca kho maṃ pajānāsi, yādisāyaṃ hayuttamo;
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But you know full well that I am a horse of noblest breed;
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Jānanto jānamāgamma, na te bhakkhāmi kuṇḍaka"nti. (jā. 1.3.10-12) –
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I know my breed; it is because of my breed that I will not eat your red-rice-gruel.
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Imaṃ kuṇḍakasindhavapotakajātakaṃ vitthāretvā kathesi.
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And the Teacher related this Kuṇḍakasindhavapotaka Jātaka in detail.
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Puṇṇadāsīvatthu chaṭṭhaṃ.
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