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Thet Mahachat The Telling of the Vessantara Jataka,

The Great Birthi Thet Mahachat or the Telling of the Great Birth Story is one of the most famous and popular of all the Buddhist festivals in Thai culture. Thet, or desana in Pali, is the telling of a religious or moral story in the Oral Narrative Tradition, a classical and enjoyable style of Buddhist preaching. Mahachat means the Great Birth, and refers to the penultimate and final life of the Buddha-to-be, as he perfected himself over an eon along the path to Complete Enlightenment. Just as with the holidays of Songkran (the traditional Thai New Year) or Kathina (the Ceremonial Robe-Offering Celebration following the End of Buddhist Lent or Vassa), people eagerly await the popular telling of the Mahachat or Vessandon Chadok, commonly known to the world by its Pali name: the Vessantara Jataka Tale.

Most Buddhist temples in Thailand hold Thet Mahachat events. Some regions also have Vessantara Fairs and Festivals such as the Bun Phra Wet Festival, particularly in the Central Regions where this event is most famed, and is celebrated in nearly every temple. In 2549 BE (2006 AD), in special commemoration of His Majesty the King Bhumibol Adulyadejs 60th year on throne, the Thai governmental and private sectors arranged and sponsored a great three-day Thet Mahachat at Buddhamonthon outside of Bangkok. In the North and Northeast of Thailand, especially in Roiet Province, the Festival is held in early March and gloriously celebrated with Khao Phan Kon processions highlighting the 13 Episodes and spectacular light and sound presentations of the Vessantara Story at Somdej Phra Sri Nagarindra, the Princess Mothers Memorial Park.

History of the Thet Mahachat in Thailand

It is known that the Vessantara Jataka Tale had come to Thailand during the time of the first Thai Kingdom, Sukhothai, in the 19th century of the Buddhist Era (13th century AD), if not before. A commentary to the Vessantara Jataka, the Vessantara Dipani was composed in the Chiang Mai Period. The oldest book of the Ayutthaya period is the Mahachat Kham Luong, composed in the year 2025 BE by King Phra Borom Trilokanatha. Composed in Pali gathas with verse by verse translation into the Thai language, scholars have concluded that this book was not only for the recitation of Buddhist monks, but that any person skilled in chanting might have recited it in the Buddhist temples. In 2170 BE, during his reign, King Songtham of Ayutthaya appointed scholars to write a new version of the Thet Mahachat in mixed Pali and Thai verse called Kap Mahachat, with the majority of that text in Thai so that people could understand it. Historians assume that this version of the Mahachat was for the Buddhist monks to recite as Thet. During the Ratanakosin Period many scholars composed versions of the Thet Mahachat in various Khan (khandhas or episodes). In the year 2452 BE, the Department of Education in Thailand combined together the previous versions above, selecting the best of each version and shortening the entire text so that the recitation could be finished in one day.

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Popularity of the Mahachat One of the main reasons for the popularity of the Mahachat is the Thai peoples respect and

appreciation for the Buddha and the Path to Enlightenment, a path available to all, both lay and monastic; to be cultivated by the wise for themselves. The Thet Mahachat belongs to a genre of Buddhist literature known in Thai as the Chadok, in Pali Jataka, the Birth Stories of the Buddha in his many previous lives as a Bodhisatta, a being dedicated to Bodhi or awakening wisdom,

developing and perfecting the paramis, transcendental moral virtues which, when fully perfected, lead to a persons becoming a Perfectly & Self Enlightened Buddha. In Modern-day Thailand and Laos, the Mahachat is by far the most famed and popular of all the Chadok; the Dana Parami, the perfection of generosity, the main theme of the Mahachat, deeply rooted in the moral ethics and values of the Thai people.

A second reason for the Mahachats popularity is the Legend of Phra Malai. In the well-known Thai and Lao tale based upon the Malaya Sutta from Sri Lanka; Phra Malai, a monk who by his extraordinary meditative attainments is said to have traveled to both heaven and hell, relates upon his return to earth after visiting the heavenly realms that he has heard from the Bodhisatta Phra Ariya Mettaya that anyone who wishes to be born in the time of the future Buddhas Teaching, may achieve the merit to do so by (amongst other things) listening to the telling of the Vessantara Jataka in a single day and night.

Another reason for the popularity of the Chadok is the telling and recording of the Tales in peoples local dialects and languages rich in native folk images. Being told by the best and most famous of the monastic story-tellers of local regions with the best voices and skill in dramatic presentation adds greatly to popularity. A Vessantara preacher may train for many years and has to be a master of folk poetry; his recitation of the verses both beautiful and moving, touching the hearts of his listeners; bringing forth both laughter and tears. People young and old find appealing heroes, heroines and exemplary models embodying spiritual ideals that can be followed by ordinary people as well as monastics.

A final reason for the popularity of the Vessandon Chadok is, in addition to the popular charm of the story with all its dramatic, heart-wrenching and uplifting episodes, people love listening and sharing in generosity by offering the telling of the 13 Khandhas. As each of the chapters has a special moral, people believe that offering that Khan may make a karmic affinity with the blessings of that moral virtue.

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the Vessantara Jataka: The Great Birth

Introduction The telling of the Great Birth Story may either begin or end by illuminating the setting in which the story was originally told by the Buddha himself.

After the Buddha had attained Complete Enlightenment, and taught the Turning of the Wheel of the Dhamma, the Dhammacakkapavattana Sutta, to his first five disciples, he traveled to Rajgir and stayed there at the Bamboo Forest Monastery (Veluvanarama) until the end of winter, before returning to his home city of Kapilavatthu with a large number of monastic followers and the venerable monk Kaludhayi as guide. There he stayed at the great Banyan Forest Monastery (Nigrodarama) which was offered to the Buddhist Monastic Community by the Sakyan Royal Family.

However, when the Royal Family came to visit him at the monastery, his elder relatives restrained themselves from paying their respects to him, as the Fully Awakened One was still as young then as their grandchildren. Thus the elders instructed that the younger princes come forward to pay homage while they themselves remained a distance away at the periphery. In order to remove their obstacle of pride, the Buddha entered into meditation and then by his extraordinary power, rose into the air above his relatives heads. Seeing this miracle, his father the King and all his relatives raised

their hands in homage and reflected that the Buddha had now displayed supernormal powers on three occasions. They recounted the first as when in his youth his feet appeared to float above the head of a hermit his nursemaid brought him to pay respects to; and the second when as a boy, a black plum trees shadow did not move with the sun, but covered him like an umbrella as he rested under it on the auspicious day of the plowing ceremony. The third occurred at that time, when the Blessed One then sat upon his seat and ruby-colored rain fell over the area where they were then gathered, miraculously falling upon all those who wished to be wet by it, but not upon the others. All the relatives, including the Buddhas father Suddhodana, hearts filled with joy, paid their respects

to the Buddha and returned to the Royal Palace.

When the royal relatives had left and returned home, the Buddhas followers remarked upon the miraculous ruby-colored rain that they had never seen before. Knowing this the Buddha told them that such a rain had occurred before in times past. As everyone wished to hear the story they beseeched the Blessed One to tell it. The Lord Buddha then recounted to them the story of Vessantara, the Great Vessantara Jataka, as follows:

The First Kandha: The Ten Blessings Then, Sakkadevindra, the Divine Lord of the Tavatimsa Heaven said: Oh beautiful lady, Phusati, please choose ten boons, for now it is time for your return to Earth.

Then, the angel Phusati said: Lord, if I must leave, then may these be my boons: first, may I have black eyes like a doe; second, may I have beautiful eyebrows arched like a peacock; third, may I live in the palace with the name Phusati; forth, may I beget a son honored more than the kings of all countries, who is kind and generous and supports the poor; fifth, may it be that when I am pregnant

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my belly does not stretch like that of ordinary women; sixth, may it be that when I am pregnant my breasts not darken nor sag; seventh, may my hair be dark and shining; eighth, may dust never cling to my skin and may my skin be a shining golden color; ninth, may I have authority to release prisoners condemned to death; and tenth, may I become Queen of the Sivis.

The Second Khandha: The Himalayan Forest

Her Royal Highness, Queen Phusati, Queen of the Heavenly Lord Sakka (aka: Indra), descended

from heaven and was reborn as the daughter of the King of Matha. At the age of sixteen she was

married to the King of the Sivis, Sanjaya. They loved one another dearly. When she became

aware that she had conceived a child, she had six alms halls built where she had alms distributed

daily. As the time of birth grew imminent, she expressed the wish to visit every part of the

capital city, for which the king ordered a special palanquin be constructed to carry her. When

exactly ten months had passed she gave birth to the kings son. He was named Vessantara (Thai: Vessandon or Phra Wet, Skt: Vaishavantara) as his mother went into labor while passing

through the streets of the Vessa (Skt: Vaisha) or Merchants District of the City of Jetuttara and

bore him in a house on that district. When he was born, a miracle occurred: he spoke, asking

what he could give. This caused the heavenly beings to take notice that a Bodhisatta had come to

birth. On the same day as he was born, a female Chatthan elephant brought her newborn baby to

the Royal elephant stables, and then returned alone to the forest. The baby elephant was a pure

white albino (considered both royal and sacred to ancient peoples) and was named the Paccaya

Naga. The two princely beings grew up together.

Vessantaras devotion to dana, generosity and charitable giving, was so great that at the age of eight the earth quaked and thunder sounded from the distant Himalayan peaks when he

pronounced that he would like to give away everything, his body and organs; even his own heart.

At the age of sixteen, Prince Vessantara was enthroned by his father and married to Princess

Maddi (Thai: Matsi, Skt: Madri), the daughter of the Royal Family of Mathura. During his

reign, riding the white elephant Paccaya, Prince Vessantara visited the alms distribution houses

built by his mother the Queen six times per months, distributing alms to the poor. His kingdom

enjoyed prosperity and plentiful rain in season; many of his subjects attributing this to the

supposed magical blessings of the white elephant. His marriage was happy, and after some time,

Princess Maddi gave birth first to a son named Jali and then a daughter, Kanhajina.

Then, when the neighboring Kingdom of Kalinga suffered from drought, and rain did not fall

during the Rainy Season, its territory became dry and arid. Although the King of Kalinga

carefully observed the eight moral precepts over seven Uposatha lunar holy days in an attempt to

alleviate the drought, still rain did not fall. As the people had heard that wherever the Sivis white elephant was ridden that rain fell, they implored their king to ask the King of the Sivis for

the elephant. Honoring the opinion of his people, the Kalingan king appointed eight Brahmin

priests as emissaries to travel to Sivi and ask for the elephant. They encountered him when he

was out riding for alms distribution, Paccaya the elephant adorned with many sorts of rich royal

trappings. Hearing their plea, Vessantaras heart was touched, and without hesitation he responded charitably, immediately granting their request, pouring water over their hands to

sanctify the gift. However, the people of the City of Jetuttara, of every class and trade, disagreed

with his gift of the great elephant which they believed to have brought them prosperity. They

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demanded that the King be returned to the throne and threatened to revolt if Prince Vessantara

not be sent into exile. A Royal Officer informed Prince Vessantara of the peoples demand that he be banished to Vankagiri Mountain in the Himalayas. He (the Prince) requested two days to

perform the Gift of Seven Hundreds (Sattasataka ~ in which seven hundred each of many kinds of valuable things are given away in charity) to the needy before being exiled.

When she learned that Prince Vessantara was to be banished, Princess Phusati went to visit the

King and beg his forgiveness, but the King would not respond. She then went to Vessantara

expressing her sympathy for his hardship. He gave parting instruction to Princess Maddi that she

regularly perform beneficent and charitable acts, that she care for their children and that she

remain in the City to look after his father and mother, and gave her his permission that she might

marry another member of the Royal Family. But Princess Maddi did not agree and asked that

both she and the children might accompany him together into exile. She recounted in many

details the beauty and joys of the Himalayan Forest; the path that her husband would follow.

The Third Khandha: The Gifts

The following day was the day of the Princes Great Giving of Seven Hundred Kinds. Until the sun set he continued giving away all he had to all who came. Then in the evening, he led his

wife Maddi and his children to say goodbye to King Sanjaya. The King pitied them greatly and

enjoined Maddi not to bring such hardship upon herself, but Maddi was unyielding in her

resolve. Not knowing how to sway her, King Sanjaya asked that both his grandchildren might

stay behind, but Maddi again refused. They then went together to bid farewell to Prince

Vessantaras mother at her palace.

The following day, Prince Vessantara bid that his remaining possessions be loaded into a

carriage, and as they passed through the city he distributed his precious possessions out to all

those along the streets. He then bid his soldiers return, while they continued on alone. Four

Brahmins then ran after him to ask the Prince for his horses, which he immediately made a gift

of to them. When Prince Vessantara readied himself to pull the carriage, fastening the horses girth around his body, divine beings appeared and with their magical powers transformed

themselves into four red deer to support his carriage.

They were involved in pleasant conversation when still another Brahmin came to ask for the

carriage. When the Prince gifted it as well, the red deer disappeared. Prince Vessantara then

picked up son Jali in his arms, and Maddi daughter Kanha in hers and like this they walked along

together.

The Forth Kandha: The Wandering

As they walked on foot under the scorching sun, the clouds spread overhead to act as their

canopy. Trees extended their branches to offer them delicious fruits in appreciation of the virtue

of their generosity. When they longed for water, lotus ponds appeared before them to quench

their thirst. Non-human beings with magical powers even shortened their paths to protect them

from exhaustion. Thus they passed through various districts, mountains and kingdoms; crossing

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rivers, lakes and forests: Suvannagiritala, across the River Kantimara, to beyond Mt. Aranjaragiri

and Dunivittha, a distance of 30 yojana (510 km), until they reached a rest house near the gates

of the City of Mathura to spend the night. When news of their arrival reached Vessantaras uncle the Mathuran King Cheta, he made haste and came forth with sixty-thousand khattiyas (Skt:

ksatriyas, people of the Warrior/Ruling Caste) to meet them.

Prince Vessantara told the truth to the King so that he might understand what had happened, and

asked for his help in reaching Vanka Mountain. The Cheta Raja wanted to approach King

Sanjaya and ask his forgiveness that Prince Vessantara might return to his home city. Vessantara

replied that the King was not free to do so as the Sivis were very resentful, and the King had to

honor the will of his people.

King Cheta then asked the Bodhisatta Vessantara to take the throne and govern the Kingdom of

Mathura in his stead, but Vessantara declined, that not being his wish, as it might be interpreted

that he was setting himself up in a higher position to rebel against the Kingdom of Sivi. Not

wanting to cause the Sivis and the Mathurans to have strained relations, he asked only that he be

given directions to Vankagiri Mountain. Although the King invited Vessantara to come and stay

within the city, the Prince declined and stayed in the rest house for only one night. The next day,

the King himself accompanied the four members of the royal family to the end of his territory,

showing them the way from there, and appointed a skilled forester named Cetaputta to act as

their guard and protector along the way.

Vessantara, Maddi and the children then made their way to Gandhamadana, and northwards by

the foot of Mount Vipula to the River Ketumati, where they came to a stop and rested in the

shade of the trees at the edge of the bank. A forest hunter offered them food to eat and

Vessantara took off a piece of his royal jewelry and gave it to him. Later the stopped at a large

banyan tree near Suvana Mountain and ate the fruits there before crossing the Nalika Mountain

River and beyond, traveling along the banks of Lake Mucalinda to its northeastern corner, where

they came to a narrow footpath entering into the dense forest, finally leading to Vankagiri

Mountain.

There, the angel Vissakamma, by Divine Order of the Heavenly Lord Sakkadevindra, had

already built two hermitages near a lotus pond with his divine powers and arranged all of the

equipage and necessities of forest hermits. He then wrote a scroll giving permission to anyone

who came there to live as hermits to take the hermitages and supplies and use them as their own.

He also had all the wind animals remove themselves from the area and enjoined the forest spirits

to well look after the four royal persons.

When Vessantara reached the first hermitage, he entered it alone and finding four sets of ascetic

garb neatly folded inside knew that the King of the Devas was watching him. He then removed

all his royal ornaments and finery, dressed himself as a hermit, and avowed himself to the ascetic

life. He then went out to receive Princess Maddi who went to the second hermitage and also

removed all her ornaments, and dressed as an ascetic, together with her son and daughter. Maddi

then wished to go and gather fruit, to which Vessantara agreed, securing her promise that she not

visit him in the night while the children slept, as they had both avowed themselves to chastity.

All four members of the royal family kept the ascetic precepts and lived as hermits on Vankagiri

Mountain for seven (four) months, each of them fulfilling their duties to one another. Maddi

rose daily at dawn, fetched water to wash, and went into the forest for yams and fruits. In the

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evening, she returned, bathed the children and the family sat to eat. By Vessantaras power of virtue, the wild animals within a distance of three leagues became gentle and all dwelt together

with kindness, friendliness and compassion.

The Fifth Kandha: Jujaka

Meanwhile, in the Kingdom of Kalinga, with the arrival of the white elephant, the drought had

come to an end. In Dunivittha Village in the Kingdom of Kalinga, there was a destitute and

familyless man from the Brahmin caste named Jujaka. He made his living by circulating through

the area begging for donations until the time came when he had collected and saved 100 kasap.

He then placed the money in trust with a fellow Brahmin friend, and left to beg for further

donations all around the country, so that he might return and make a home. However, the

Brahmin who was looking after the money grew poor, so he used the kasap that Jujaka had

entrusted to him, spending it all. When Jujaka returned to claim his funds, the Brahmin couple

no longer had his money to return to him; instead they begged his forgiveness and offered him

their beautiful daughter, Amittatapana, to be his wife. Jujaka brought her to his home where she

cared for him well and properly. In fact, she cared for him so well that many of the other

Brahmin men in their district began to feel dissatisfied with their own wives in comparison.

Thus the Brahmin women of the district were cursed by their husbands due to her, and gathered

to curse her in retribution. When Amittata went to the well to draw water, they tried to drive her

away. When they met her, they gathered around her, cursing, mocking and jeering at her.

Feeling hurt, ashamed and downhearted, she returned home and informed her husband that she

would work no more. When she told him what had happened, Jujaka said that he would do the

work she had done himself, but Amittata could not accept that, saying it was not the custom of

her family. She then pleaded with Jujaka to go find a servant to help them, saying otherwise she

would have to leave him.

Then, at that moment, the deva (angel) that had helped Prince Vessantara to be able to donate the

Gift of the Seven Hundred, thought that he might again help the Bodhisatta to offer an additional donation, an act of dana, to perfect his parami or transcendental virtue. So, with his

angelic powers he shared with Amittata the inspiring knowledge of the story of Vessantara and

of his great generosity and charitability, suggesting the idea that she might send Jujaka to ask

him for his children. Jujaka did not want to go, but as he was penniless and had no money to pay

for servants; fearing that his wife would leave him, unwillingly he agreed to her request. She

gathered supplies of dried food for him. Jujaka then put his home in order, shared parting advice

with his wife, and then circumambulated her three times, (a very high act of respect in ancient

India). He then dressed himself in the white clothes of an ascetic and set out in the direction of

the Kingdom of the Sivis. There he made inquiries with the city people about Vessantara and his story, but hearing Vessantaras name the people grew angry and chased him into the forest. The same deva then made Jujaka lose his way in the forest until he found himself in the territory

of Cetaputta the Forester (who had served as the royal familys guide). Fleeing from Cetaputtas dogs, Jujaka climbed a tree and reflected upon Prince Vessantaras generosity as great like the earth, the water, a Bodhi tree or a Banyan tree; all the great things that people rely upon. When

Cetaputta found him, he thought to shoot him, but then asked his story first. Jujaka then lied to

Cetaputta, saying: I am a royal courier of King Sanjaya, on the way to invite Prince Vessantara to return to the royal city. Believing him, Cetaputta invited him down to have something to eat.

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The Sixth Kandha: The Small Forest

Cetaputta allowed Jujaka to stay the night with him and looked after him and fed him. He then

gave him a supply of dried foods to bring with him and led him to the beginning of the path. He

described to him fully and in detail the way to Vankagiri Mountain, saying: The mountain you can see here, Gandhamadana, is the beginning of the path; it is a place rich in many varieties of

fragrant trees. After that you will come to an area where the colors of the vegetarian are a darker

green; that is Accuta Mountain, where there are many types of trees that you will enjoy.

Continue to walk on a ways further and you will arrive at a large area known as the Mango

Forest. Next you will come to the Palm and Coconut Forest with Areca-nut trees. Then you will

reach a forest filled all around with fragrant flowers of various kinds. Cetaputta told him the

path only that far; to the hermitage of the Holy Sage Accuta, where he could stop and learn the

directions to the remainder of the path to Vankagiri Mountain. Fixing the directions in his mind,

Jujaka bade him farewell and, circumambulating him three times, continued on his way.

The Seventh Khandha: The Great Forest

Following the path recommended by Cetaputta, Jujaka arrived at the hermitage of the Holy Sage

Accuta. There he lied, claiming that he had previously know Prince Vessantara, and that he

wished to meet him again as he had been away for a long while. Believing him, the Holy Accuta

gave Jujaka a place to sleep for the night, and the next day showed him the way to find Prince

Vessantara, saying: The mountain you see is named Gandhamadana. Go that direction until you come to the Mucalinda Lake, which is near Prince Vessantaras hermitage. The lake has lotus flowers and various types of fish, and overhanging its banks are trees of various types with

various types of fruit. (Again in this section of the telling of the story, the various types of trees

and flowers and fruits and fish are all elaborated upon in beautiful detail and at great length.)

There are many types of fruits in the vicinity of the hermitage. Continuing along this way you

will reach the Himalayan Forest which has various types of animals beyond description. The

most important animals are the four types of lions, some vegetarian and some carnivorous, of

distinctive forms and colors, some frequenting the land, some the water. Besides the lions there

are many other animals, of all types and kinds. If you follow my directions you will reach the

hermitage of Prince Vessantara. Jujaka then circumambulated the Holy Sage Accuta three times and set off on his way.

The Eighth Khandha: The Children

It was dusk when Jujaka arrived at the lotus pool and saw the rooftops of the hermitages in the

distance. Knowing that it would be better for him to approach Vessantara for the children when

Maddi was not there, he decided to wait until the following day, and spent the night on an

overhanging rock on a nearby hillside to be safe from the wild animals.

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That night, Princess Maddi dreamt a dream in which a strong, sturdy man with a sword broke

down her door, came in, and cut off her arms, then took out her eyes, then cut open her chest and

removed her heart. Frightened, she awoke and ran to Prince Vessantara, asking him to interpret

her dream. Knowing the dream meant that tomorrow a beggar would come to ask for Kanha and

Jali; and knowing that if he told her his interpretation that Maddi was not yet ready to relinquish

the children; he concealed the true meaning, but rather interpreted the dream thus: as previously

she had been happy, now a time of suffering would come; and he told her that she had this

nightmare due to an imbalance of the four elements (of solid, liquid, gas and heat) in her body.

Still not reassured, at dawn Princess Maddi woke up Kanha and Jali, bathed them and giving

them parting advice, asked Prince Vessantara to look after them, before going to gather fruit in

the forest.

With the break of dawn, Jujaka began to make his way to Prince Vessantaras hermitage. Seeing him, the Prince directed his children to go out and invite him in. Jujaka threatened them then,

thinking that it would make them more controllable later. As he had planned, first he asked for

Kanha and Jali cajolingly by comparing Vessantaras kindness and surpassing generosity (dana parami) with the five rivers of India: Ganga, Yamuna, Aciravati, Sarabhu and Mahi. Prince

Vessantara asked him to wait for Maddi to return, but Jujaka refused, thinking that her maternal

and sympathetic nature could not allow her to give them away. Prince Vessantara then begged

Jujaka to go to the palace of King Sanjaya to receive the Kings ransom -- gifts of valuable treasures, but Jujaka again refused, afraid of being accused and punished for using a falsehood to

lure away the Kings grandchildren. Prince Vessantara, realizing that he had only given away external material possessions in the past, not anything that was a part of him, then agreed to give

away his children.

Hearing this, Kanha and Jali fled in fear together and hid themselves in the lotus pool, stepping

in backwards, using lotus leaves to hide their bodies. When Jujaka went to look for them he

could not find them, and so made a show of blaming Prince Vessantara for breaking his word

and allowing them to run away. Prince Vessantara followed their footprints to the pool, and

knowing they were both inside, he called them to come up, explaining to them that royal children

should not cause anyone to criticize them. He then spoke of them as rafts to Nibbana (Skt:

Nirvana), and entreated them to come forth and help him in making this gift. Jali rose up, and

then called to Kanha to rise up as well. Both children embraced their fathers feet and the three members of the Royal Family wept together.

When Prince Vessantara gave them away, the earth miraculously trembled and quaked, the herds

of animals were frightened, Mt. Sumeru (the old Indian name for Mt. Everest or Mt. Kailash)

moved, the water in the ocean rose with the Naga King coming to float on the surface of the

water, the Garuda played with the winds, the air changed strangely and rain fell, and angels

(devas) of all kinds gathered to express their appreciation. Hearing the trembling of Mt. Sumeru,

the Heavenly Lord, Sakkadevindra, King of the Devas, looked into the cause.

The children did not want to leave however. Wishing to wait for their mothers return they glued themselves to the feet of their father. Jujaka dragged them away and beat them and then bound

their soft wrists with a creeper, causing them to bleed. When Prince Vessantara remained calm,

the bleeding and wailing children screamed and pleaded: Oh! When Mother returns she will cry like a chataka bird, whose little ones are killed. What will she do when she comes back with

roots and fruits gathered from the forest, but finds the hermitage empty! Oh Father! I have many

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toys: horses, elephants and chariots can you give them to Mother to ease her grief? Seeing the violence to the children and hearing their cries, anger suddenly arose in Prince Vessantaras heart, and the thought to kill Jujaka for beating his children and showing such disrespect to him.

But he then compared Jujaka to a fishhook, he with a fish, and the children to water; Nibbana

was compared to the fishes place of safe refuge. As such, he compared Jujakas deeds to a fisherman who beats the fish and splashes the water in front of the refuge to excite the fish and

prevent them from entering into safety; that is, Nibbana. Tears fell from his eyes and he turned

and went into his hermitage to calm himself. There, he allowed his anger to finally die. Jujaka

dragged the bound children away beating them. When dusk came the Brahmin led the children

out of the forest.

The Ninth Kandha: Princess Maddi

When Jujaka led the children away, the Heavenly Lord Sakkadevindra, feared that if Princess

Maddi returned early that she would pursue the children and catch up with them. To prevent this

he assigned three devas to block her path disguised as a lion, tiger and a leopard. Going to pick

fruit that day, Princess Maddi had felt uneasy, and picked only a few pieces before hurriedly

turning back, but she encountered the three animals above. Blocking her path, they did not allow

her to pass, despite all her entreaties. Only after dusk fell did the devas open the path and allow

her to return.

When she could not find the two children, she asked Prince Vessantara where they were. No

matter how many times she asked and how she pleaded with him, he would not answer her,

seeing that she was tired, and knowing how grieved she would be, fearing that she might be in

danger of losing her life. To reduce her grief, he pretended to be jealous, and asked her if she

had gone to find pleasure with a lover in the forest, returning so late at night! Princess Maddi

repeatedly asked his forgiveness, and Prince Vessantara was quiet, discussing it no further. She

then went out into the forest to search for the children through the night. When she returned to

the hermitage the next day, she passed out weary and disheartened. Thinking that she had fallen

down dead, Prince Vessantara was deeply shocked, and his grief tumbled forth in his words.

When his grief subsided enough he examined her and found that she had only fainted, so lifting

her head onto his lap he sprinkled water on her face and breast to revive her. When she regained

consciousness, she asked again for Jali and Kanha. Telling her the truth then, he narrated what

had happened and begged her if she could rejoice in his gift as well. Understanding his desire to

give away all he possessed, the princess then rejoiced in the integrity of his dedication to

generosity. When she expressed her joy in the gift of the dear children given for the sake of

knowing enlightenment Bodhinyana the knowledge of the Bodhi, he told her of the miracles that occurred when the gift was made (as mentioned above.)

The Tenth Khandha: the Heavenly Lord Sakkadevindra

The next day the Lord of the Devas realized that, as Prince Vessantara had given away the two

children to Jujaka, if someone were to come and ask for Princess Maddi, that he might relinquish

her as well. So then, disguised as a mendicant Brahmin, he came to test the firmity of the

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Bodhisattas vow and asked for Princess Maddi. Only then did Vessantara realize that he must also give away his dear wife to keep his promise and attain his goal. Then Prince Vessantara

then did not lose his mental firmity and gave his permission, looking to Maddi for her consent.

Princess Maddi, believing in the dedication and virtue of the Bodhisatta, and knowing of his

wish to realize Bodhinyana, did not refuse. No anger sprang up in her heart and she did not wail.

He noticed her appearance, standing still with her eyes unshaking. When she voiced her

acceptance and decided approval, he then poured water over the hands of the Brahmin as a sign

of his gift, while the Brahmin chanted the Verses of Benediction. As the water fell to the earth,

for a second time, the heavens shook; the oceans rose and the earth trembled and quaked

miraculously.

Having witnessed the Mahasattas great charity, and knowing the hearts of both royal people, the Holy Sakkadevindra, blessed them both and offered the Princess back. He then arose in the air

to reveal that he was the Lord of the Devas, and before disappearing, offered Prince Vessantara

eight boons.

The Prince asked for the following: First, that King Sanjaya be pleased with what he had done

and welcome him back to the city; second, that he have the compassion to allow no person be put

to death, but save the lives of those condemned; third, that he be a helper and patron to those of

all three ages -- the young, the middle aged and the elderly; forth, that he remain content with his

own wife and not attracted to the wives of others; fifth, that his children should preserve their

rank, have long lives and strength and live in the Dhamma; sixth, that there should be enough

heavenly food on the day that he return to the City for it to be shared with all; seven, that he

remain faithfully wholehearted in giving, and that the royal treasury should not diminish from

the gifts he would give, that suffering not be created; and eight, that after death he should be

reborn in heaven, and always continue to raise his level of spiritual practice, never regressing.

The Lord of the Devas granted him these boons before disappearing to return to heaven.

The Eleventh Kandha: the Great King

The Brahmin Jujaka traveled sixty leagues through the forest with the children in the next fifteen

days. Devas accompanied them, guarding and protecting the children from danger. When at

night Jujaka would bind the children hand and foot to a tree while he climbed up to sleep, the

devas took pity on them. For ten nights these angels, disguised as Prince Vessantara and

Princess Maddi, removed the vines that bound them and carried the children away to bathe them,

comb their hair and adorn them, nourish them with heavenly foods, and then comfort and lull

them to sleep. When Jujaka reached the fork in the path that led to the City of Kalinga, it was

the devas who subliminally prompted him to take the road to the Sivis City of Jetuttara instead.

That night King Sanjaya dreamt an ominous dream in which a frightening-looking man came and

presented him with two lotus flowers: one flower just coming into bloom, and one flower in bud.

The [royal] astrologer interpreted the dream to mean that absent relatives would return. Thus,

the next day the king went forth out into the open lands. Guided by the devas, Jujaka led the

children directly towards the king. Attracting the attention of the royal guards by his rough

appearance and brutality with such tender-looking children, Jujaka was detained. Looking down,

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the King, seeing his grandchildren, ordered his attendants to bring them forth. He then asked the

Brahmins story, of how he had come to be leading the children to that place. Jujaka spoke honestly of all that had occurred, prompting the royal attendants to bring forth their criticism of

Prince Vessantara. Not pleased to hear this, the [young] Prince Jali enjoined his grandfather not

to allow the attendants to speak critically and insolently of his father in front of the King. He

then related to the King all the various hardships that he had suffered, and the ultimate test of

Vessantaras generosity.

Seeing Jali and Kanha, the royal children, kneeling below him with Jujaka like a master and

slaves, King Sanjaya called them forth. Prince Jali however, said that they were (as they were

given to be) the slaves of the Brahmin, thus they might not dare sit with His Royal Highness the

King. Then the King asked Jujaka his ransom price for the two children. Although he had asked

Jujaka, Prince Jali spoke out himself that Prince Vessantara had estimated their ransom value at:

1000 gold tamlung for Jali & 100 of each spiritual treasure plus an additional 100 gold tamlung

for Kanha. The King then had the gold withdrawn from the royal treasury and the other

treasures prepared including a seven-story mansion which he gifted to Jujaka, and arranged a

[welcome home] celebration for both children. The King then appointed Prince Jali to go to

invite Prince Vessantara to return. Prince Jali, saying that he feared his father might not believe

him, suggested that the King might go himself to show his love, accompanied by his regiment.

The King agreed with Prince Jali and called to raise a regiment and build a road to go forth

together in welcoming Prince Vessantara back to his kingdom.

In the meantime, Jujaka the Brahmin could not enjoy his riches for long, as after several days,

having eaten more sumptuous food than his digestion could handle, passed away. The King then

called for the Brahmins relatives that his family might collect his treasure; but when no relatives came to claim it, the gold was returned to the royal treasury.

The army assembled and a new road built, on the seventh day, the royal family mounted

elephants and with a great host went forth to welcome home Prince Vessantara. Just at that time

the eight Brahmins from the City of Kalinga returned with the white elephant Paccaya Naga, and

offered his return, as they had not been able to handle him. So it was that the King ordered

Prince Jali to ride Paccaya Naga at the head of the regiment. Led by Prince Jali, Phusati and the

King emerged from the City, passed across the plains and through the forest and after several

nights arrived at Vanka Mountain.

The Twelfth Kandha: the Six Ksatriyas

Arriving at the Mucalinda Lake, Prince Jali ordered the army to halt and build a pavilion to

formally receive His Royal Highness, King Sanjaya. Meanwhile, during this time the Prince and

Princess had stayed at their hermitages peacefully. When the sounds of the horses, elephants,

infantry and carriages echoed around Vanka Mountain, Prince Vessantara heard it and fell into a

state of shock, thinking that an enemy had attacked and destroyed the Sivis City, assassinated the King, and come to kill him also. He led Princess Maddi to where they could hide and

observe the troops. Looking out, Princess Maddi saw the banners of Sivi and realized that the

regiment was none other than the soldiers of King Sanjaya, come to welcome them home. As

this was one of the boons conferred upon Prince Vessantara by the Heavenly Lord

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Sakkadevindra, she spoke reassuringly to her royal husband. Remembering the boons bestowed,

her husband decided that they should return to the hermitage.

Concerned that Prince Vessantara and Maddi might be shocked to suddenly see them all

together, King Sanjaya then held council with his Queen. It was decided that he would go ahead

to the hermitage; the Queen and the two children following him later in turn. When the King

arrived, the two Ksatriyas [the Prince and Princess] greeted him, and the King inquired about

their living conditions. Telling him everything, Prince Vessantara asked about his mother and

her wellbeing, and that of his children, and of the Sivis City. After his father had told him all, his mother the Queen arrived and the two Ksatriyas greeted her as well, before the two children

arrived at the hermitage. Seeing them, Princess Maddi cried and cried. Hugging their mother,

the two children also cried. Overwhelmed with emotion, the three fainted together. Seeing

them, Prince Vessantara and his parents also began to weep and then fainted as well. The royal

harem and servants, and the entire Kings retinue also swooned, and at that moment the entire earth trembled and quaked and lightning flashed.

Knowing the suffering of the six royal persons, the Heavenly Lord Sakkadevindra caused a

heavenly curtain of ruby red rain to shower the area, reviving the six royal persons and the royal

entourage. Regaining consciousness, all felt awe for the holiness of Prince Vessantara.

Prostrating themselves, they knelt to beg for the gift of royal pardon, and to beg that he return to

the city.

The Thirteenth Kandha: the City

Prince Vessantara, having given all, was then ready to return to his royal role. But fearing that

the people would find him too quickly and readily swayed, he expressed his doubts to his father

the King saying that he had ruled the kingdom following the Ten Virtues of a King, and yet they

had him banished. The King comforted him and asked his forgiveness once again. He had

stayed in exile at Vankagiri Mountain for nine months and fifteen days.

The Prince then renounced his asceticism and removed his ascetic garments. Circumambulating

his hermitage three times, he bowed before it saying: Here I have accomplished my goal. He was then bathed, his hair trimmed, and princely garments were placed upon his body, such that

he shone with great splendor. Princess Maddi also was cared for similarly, her body adorned by

Queen Phusati herself with the four finest types of cloth, and with a great crown, ornaments and

jewels. They then performed the coronation ceremony of drinking from three conch shells by

which the right to the throne and rulership was bestowed. They returned thus to the encampment

of King Sanjaya.

The animals that had lived with them in the area of the hermitage were dismayed at their leaving

as Prince Vessantara had practiced radiating the sublime mind states of the brahma viharas all

around. Living in the field of his paramis they had been protected from danger at all times.

After a month of joyful celebration in the forest, they all happily set out to return to the City of

Jetuttara. The King had ordered the roadway by which the Prince would return home to be

decorated as a Royal Accolade, with royal tiered umbrellas, flags, bananas and sugar cane along

the sides; and the five types of offerings: Bermuda grass, rice, cabbage seeds, jasmine and puffed

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rice scattered on the ground along the way from Vankagiri to the Sivis city. Riding the royal white elephant Paccaya Naga, the Prince returned surrounded by his relatives and soldiers. He

spent many nights along the way, and upon return was crowned and ascended the throne. He had

been away from the city for one year and fifteen days. On the day that he reentered the city, he

set free every captive, including even captive cats. In the evening as he lay wondering how he

could satisfy his people the next day, the Heavenly Lord Sakkas throne grew warm, and he sent down a shower of the seven kinds of precious substances, till the palace grounds were filled

waist-high with them, as gifts for all the people for as long as he would live. Prince Vessantara

ruled his domain with the Ten Kingly Virtues of generosity, moral virtue, self sacrifice, honesty

and integrity, gentleness, self-control, non-anger, non-violence, patience, and lawfulness until he

reached the age of 120 years; at which time he passed away and was reborn in the Tusita

Heaven; to remain a symbol of generosity for ages to come.

~ ~ ~ end of the Vessantara Jataka ~ ~ ~

Identification of Names from the Lifetime of Vessantara

With the Lifetime of the Buddha Gotama

In this Jataka Tale, the Brahmin Jujaka is identified with Devadatta in the Buddhas life, Amittatapana with Cinca, Cetaputta with Channa, Accuta with Sariputta, the Heavenly Lord

Sakkadevindra with Anuruddha, King Sanjaya with King Suddhodana, Queen Phusati with the

Buddhas mother Mahamaya, Princess Maddi with Rahulas mother Yasodhara, Jali with Rahula, Kanhajina with Upallavanna, and Prince Vessantara with the Buddha Gotama Siddhartha.

The Victory over Mara

It has been told that while the Bodhisattva meditated beneath the Bodhi tree in his final life that

the daughters of Mara came to try to seduce him. When his daughters failed, Mara himself

approached with a demon army and demanded that he stop, saying he had no right to

enlightenment. The Buddha responded by calling upon the Earth as his witness to his past merit.

The Earth Goddess, Phra Mae Thoranee, appeared and responded by wringing the water out of

her hair that he had poured over the hands of those he had given gifts to in former lives. The

resulting torrent washed Maras army away and those that remained, amongst them Mara (Death) himself, paid their respects to the Buddha.

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Benefits of the Vessantara Jataka

The Mahachat is a tale with diverse aspects, teachings and benefits: both personal and social, spiritual and political, as well as environmental.

In the realm of society and politics, the story shows an example of benevolent leadership. Both Phusati, Vessandons mother and Phra Vessandon himself, request amongst their boons from heaven that they may be able to set free imprisoned and condemned persons and even animals; an example of profound forgiveness and the path of ending hatred, revenge, and retribution. They are also both avowed to practicing non-greed and generosity; dedicated to sharing their acquired wealth and merits for the benefit of their kingdom, society and individuals; that neither their people nor anyone feel want or deprivation. When Vessandon gives away the white elephant Paccaya, he shows a magnanimity of mind that goes beyond ones own people, family and ethnic group. The response

of the people shows how attachment, possessiveness and personal pride can cause people to misjudge, blame and do harm to one another. In the form of Chuchok, death by personal greed and non-restraint is warned of.

Politically, Vessandon shows the wisdom that it is better to sacrifice the personal holdings of the leader for the greater good of all people. He demonstrates a readiness to do this, even if it may be misunderstood by more narrow-minded people. His father, King Sanjaya also shows this in his democratically honoring the will of the people, even though it means losing his son and heir, to keep peace and prevent a revolution. The royal couple later shows that generosity is not limited to those of any particularly social class, but may even be supremely practiced by those who live off wild roots and fruits in the forest as humble hermits. The readiness to give up even what one holds most dear for the sake of the higher good is the hallmark of the Mahachat.

An environmental message can also be seen within the tale; two of the thirteen khandhas dedicated to lengthly elaboration on the many types of life within the mountains, lakes and forests. Trees, plants and animal life; all are treated with honor, care and profound respect for the richness of natural diversity. In the end of the second Khandha, Matsi counters the traditional idea (which has led to vast clearing) of the forest as fearful and dangerous, speaking appreciatively of its beauty and marvels. The Royal exiles guide along the path is a forester, and when humankind and politics have turned against them, it is the forest that provides the ultimate refuge for their spiritual practice. (Just as for the Buddha in his next life), it is in the forest that Phra Vessandon achieves his goal, and to his forest hermitage that Vessandon bows and pays his respects before returning to his royal role.

There are many personal and spiritual benefits for the reader or listener of the Mahachat, for within the tale are found many of the difficult situations that are experienced in life, common to all: the loss of ones parents; the loss or departure of beloved children or grandchildren; the loss of a beloved partner, husband or wife; and the suffering of being misunderstood by ones relatives and friends, and cast out, banished into the wilderness of the heart. In the tale, the characters encounter and face all these fears, doubts and emotions, overcoming each one through the qualities of generosity, forgiveness, and willingness to take each circumstance as it comes, as an opportunity to develop along the spiritual path of release and awakening wisdom; the path of the Buddha and great beings. Providing a view of the temporary, impermanent nature of all such trials, one is helped to let go and rise above them. As compassion and understanding are called forth within the listener, their heart becomes attuned to and prepared for fulfillment of the highest Goal. All sufferings then, when met with the qualities of virtue, determination and insight, become steps along the path to enlightenment, Bodhinyana.

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The Ten Perfections: Dasa Parami 1. Dana: Generosity May I be generous and helpful. 2. Sila: Morality May I be well-disciplined and refined in manners. May I be pure and clean in all my dealings. May my thoughts, words and deeds be pure. 3. Nekkhama: Renunciation May I not be selfish and self-possessive, but selfless and disinterested. May I be able to sacrifice my pleasure for the sake of others. 4. Panna: Wisdom May I be wise and able to see things as they truly are. May I see the light of truth and lead others from darkness to light. May I be enlightened and be able to enlighten others. 5. Viriya: Energy May I be energetic, vigorous and persevering. May I strive diligently until I achieve my goal. May I be fearless in facing dangers and courageously surmount all obstacles. May I be able to serve others to the best of my ability. 6. Khanti: Patience May I ever be patient. May I be able to bear and forbear the wrongs of others. May I ever be tolerant and see the good and beautiful in all. 7. Sacca: Truthfulness May I ever be truthful and honest; may I not swerve from the path of truth. 8. Adhitthana: Determination May I be firm and resolute and have an iron will. May I be soft as a flower and firm as a rock. May I ever be high-principled. 9. Metta: Loving Kindness May I ever be kind, friendly and compassionate May I be able to regard all as my brothers and sisters and be one with all. 10. Upekkha: Equanimity May I ever be calm, serene, unruffled and peaceful. May I gain a balanced mind; may I have perfect equanimity.

May I serve to be perfect; may I be perfect to serve.

To help understand the motivation of Phra Vessandon or Vessantara in the Thet Mahachat

which exemplify and inform these values, we may look to the Visuddhimagga, one of the main

classical Theravadan Buddhist Commentarial texts in which Ajahn Buddhagosa relates how

Bodhisattvas develop the Perfections:

"Bodhisattas' minds maintain their balance by giving preference to other beings' welfare, by dislike of the suffering of others, by desiring that the success of others endure, and by impartiality towards all beings. They give gifts, Dana, to all beings (without showing preference). They undertake the precepts of virtue, Sila, in order to avoid harming living beings. They perfect their virtue by

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practicing renunciation, Nekkhama. They purify their wisdom, Panna, in order to understand clearly what is beneficial and what is harmful to living beings. They constantly arouse energy, Viriya, keeping the welfare and happiness of others in mind. When they have acquired heroic fortitude through supreme energy, they become patient, Khanti, with the many failings or shortcomings of others. Once they promise to give or do something, they do not break their promise (thus they are truthful), Sacca. With unshakable resolution, Adhitthana, they work for the welfare and happiness of others. They place others before themselves through unshakable loving kindness, Metta. They do not expect anything in return through equanimity, Upekkha."

Bhikkhu Bodhi, a renowned American Buddhist monk and scholar also explains: All the perfections have as their characteristic the benefiting of others. Their function is rendering help to others, or, not vacillating. Their manifestation is the wish for the welfare of others, or, for a bodhisatta, the wish for Buddhahood. Their proximate cause is great compassion, or compassion and skillful means.

The Dana Parami: Perfection of Generosity

In the Buddhavamsa, the Chronicle of the Buddhas, the Bodhisatta Sumedha (the then future Buddha-in-trainings name at the time of the past Buddha Dipankara) admonished himself to practice generosity, dana, as the first of the moral qualities to perfect, just as Bodhisattas of the past had done. Generosity is said to have the quality of making the mind more pliable and facilitating other moral virtues such as the ability to concentrate in meditation and to develop insight. In the Buddhas teaching, both the paramis of generosity and renunciation are direct counters to the poison of greed (greed, hatred and delusion are considered the main poisons in human life) and to the clinging and attachment that are the primary causes of suffering. Giving of the things that people ordinarily consider to be the primary constituents of I, my, me and mine such as ones organs or

body parts, ones wealth and property, and the letting go of ones spouse and children, even ones very life such gifts, when given with pure faith and right intention are said to directly counter the deluded beings tendency towards blindly grasping at false ideas of a permanent self, the root delusion that supports the primary causes of suffering. Freedom and wisdom are found through release, through letting go. These are the supermundane benefits of the transcendental practice of the Dana Parami.

For those who practice generosity for its mundane benefits or those on the path who are not yet

completely ready to become Arahantas, it is said their rebirth will be in favorable circumstances,

whether as a heavenly, human or non-human being. Bodhisattvas are the greatest of beings that

pass through the rounds of Samsara in their progress towards enlightenment, and for them the

practice of generosity is of primary importance. In the Middle Length Discourses of the Buddha

in the Dakkhinavibhanga Sutta it is said that gifts to the Sangha, to the Community of those who

are dedicated to enlightenment, is most meritorious (more meritorious than gifts to a Buddha

even) as the Sangha is called the most fertile ground for cultivation, while gifts to other individuals increases in merit depending upon the receiver, going from the most immoral and

vicious of animals and humans to the most virtuous and enlightened of human beings. However,

in the Buddhavamsa it is said that, a Bodhisattva, in their practice of non-attachment and relinquishment, should give alms irrespective of the receivers status. Both generosity (dana) and relinquishment or renunciation (paricaga) are included amongst the Ten Kingly Virtues

practiced and avowed by Prince Vessantara in the Jataka Tale herein.

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Further readings on the Jataka Tales and the Vessantara Jataka:

* The Perfect Generosity of Prince Vessantara: A Buddhist Epic Translated from the Pali by Margaret Cone and Richard F. Gombrich * Ten Lives of the Buddha: Siamese Temple Painting and Jataka Tales

By Elizabeth Wray, Clare Rosenfield, Dorothy Bailey and Joe D. Wray

* The Jataka or Stories of the Buddhas Former Lives By Professor E.B. Cowell

i This paper was prepared as one chapter for a book on Thai Theravada Buddhist holidays and festivals published by

the Council of Thai Bhikkhus in the USA. The text herein was set narrated by Phra Chaokhun Vitesdhammakavi

and transcribed, further researched and edited by Ven Tathaaloka at Wat Buddhanusorn Buddhist Temple in the San

Francisco East Bay, USA, 2009.