Ja 2 Vaṇṇupathajātaka
The Story about a Sandy Place

A Pāli and English line by line (interlinear) version of the second Jātaka story, including the word commentary, which has never been translated before.

edited and translated by
Ānandajoti Bhikkhu
(December 2021)




This second Jātaka has lots of interest for the student, and again displays something on an anomaly. Part of the interest is again in the quotations in the word commentary from the discourses. Here we see a versification of a popular and often used passage, which then borders on being canonical.

The problem in the story is that it hardly fits the moral being inculcated. The Buddha speaks to a monk who has given up his efforts, and tells him of his perseverance in a previous life. But the story, rather than emphasising his effort, which it easily could have done, simply relates that, when asked, he descended into a well, and broke a stone which released a torrent of water. The way the story is told it seems to have taken some – but no great – effort to achieve.

Again the verse in given in the conclusion, and not in the story itself, and is spoken by the Buddha after his Awakening.


In the present a monk gives up easily on his quest for insight. He is brought to the Buddha who points out that in an earlier life he had saved a caravan by his perseverance, and he then told the story of a caravan that became lost during the night, and was saved when a young boy followed his master’s orders and struck water.

The Bodhisatta = the caravan elder (satthavāhajeṭṭhaka),
the monk who gave up striving = the serving lad (cullūpaṭṭhāka),
the Buddha’s disciples = the rest of the cast (avasesaparisa).

Keywords: Perseverance, Effort

The Story of the Present

Akilāsuno,” ti {1.106} imaṁ Dhammadesanaṁ
Untiring,” this Dhamma teaching

Bhagavā Sāvatthiyaṁ viharanto kathesi.
the Fortunate One taught while living at Sāvatthi.

Kaṁ pana ārabbhā ti?
But referring to what?

Ekaṁ ossaṭṭhaviriyaṁ bhikkhuṁ.
One monk who had given up effort.

Tathāgate kira Sāvatthiyaṁ viharante
It seems that while the Realised One was living at Sāvatthi

eko Sāvatthivāsī kulaputto Jetavanaṁ gantvā,
one man of good family who lived in Sāvatthi went to Jeta’s Wood,

Satthu santike Dhammadesanaṁ sutvā,
heard a Dhamma teaching in the presence of the Teacher,

pasannacitto, kāmesu ādīnavaṁ disvā,
gained confidence, and seeing the danger in sensual desires,

pabbajitvā upasampadāya Pañcavassiko hutvā,
after taking lower and higher ordination and spending five Rains (Retreats),

dve mātikā uggaṇhitvā, vipassanācāraṁ sikkhitvā,
(during which time) he learned the two matrixes, i.e. the two Pātimokkhas, or the Book of Regulations for the monks and nuns. and trained in the practice of insight,

Satthu santike attano cittaruciyaṁ kammaṭṭhānaṁ gahetvā,
he received a meditation subject pleasing to his mind in the presence of the Teacher,

ekaṁ araññaṁ pavisitvā, Vassaṁ upagantvā, temāsaṁ vāyamanto pi
entered into a wilderness, and undertook the Rains (Retreat), but even after three months had passed

obhāsamattaṁ vā nimittamattaṁ vā uppādetuṁ nāsakkhi.
he was unable to give rise to the light or the sign.

Athassa etad-ahosi:
Then this occurred to him:

“Satthārā cattāro puggalā kathitā,
“The Teacher has spoken about four (types of) person, AN 4.133. Cattārome, bhikkhave, puggalā santo saṁvijjamānā lokasmiṁ... Ugghaṭitaññū, vipañcitaññū, neyyo, padaparamo; there are these four persons found in the world... one who understands after a brief explanation, one who understands after a detailed explanation, one who needs to be taught further, one who knows the words only.

tesu mayā padaparamena bhavitabbaṁ,
and of those I will be one who knows the words only,

natthi maññe mayhaṁ imasmiṁ attabhāve Maggo vā Phalaṁ vā.
I think there will not be Path or Fruit for me in this existence.

Kiṁ karissāmi araññavāsena?
Why should I live in a wilderness?

Satthu santikaṁ gantvā,
Having gone into the presence of the Teacher,

rūpasobhaggappattaṁ Buddhasarīraṁ olokento,
while gazing on the beauty of body attained by the Buddha’s body,

madhuraṁ Dhammadesanaṁ suṇanto viharissāmī.” ti
I can dwell listening to the sweet Dhamma teachings.”

Puna Jetavanam-eva paccāgamāsi.
He returned again to Jeta’s Wood.

Atha naṁ sandiṭṭhasambhattā āhaṁsu:
Then his friends and companions said:

“Āvuso, tvaṁ Satthu santike kammaṭṭhānaṁ gahetvā,
“Venerable sir, you took a meditation subject from the Teacher,

‘samaṇadhammaṁ karissāmī’ ti gato,
and went away thinking: ‘I will do ascetic practice,’

idāni pana āgantvā, saṅgaṇikāya abhiramamāno carasi.
now having returned, you are going around socializing.

Kiṁ nu kho te pabbajitakiccaṁ matthakaṁ pattaṁ,
Is it that you have attained the summit of the work of one gone forth,

appaṭisandhiko jātosī?” ti
and will never be reborn again?”

“Āvuso, ahaṁ Maggaṁ vā Phalaṁ vā alabhitvā,
“Venerable sir, I have not gained Path or Fruit,

‘abhabbapuggalena mayā bhavitabban’-ti viriyaṁ ossajitvā āgatomhī.” ti
(but) thinking: ‘I may be a person who never attains,’ I gave up my effort, and returned.”

“Akāraṇaṁ te, āvuso!
“You are without (a proper) reason, venerable sir!

Kataṁ daḷhaviriyassa Satthu Sāsane pabbajitvā,
After going forth in this Teacher’s Dispensation, and making strong effort,

viriyaṁ ossajantena, ayuttaṁ te kataṁ.
you have given up your effort, and done something unsuitable.

Ehi Tathāgatassa {1.107} dassemā,” ti
Come, we will present you to the Realised One,”

taṁ ādāya Satthu santikaṁ agamaṁsu.
and taking him they went into the presence of the Teacher.

Satthā taṁ disvā evam-āha:
The Teacher, after seeing him, said:

“Bhikkhave, tumhe etaṁ bhikkhuṁ anicchamānaṁ ādāya āgatā,
“Monks, you have brought this monk here against his will,

kiṁ kataṁ iminā?” ti
what has he done?”

“Bhante, ayaṁ bhikkhu evarūpe niyyānikasāsane pabbajitvā,
They said: “Reverent sir, this monk, after going forth in this Dispensation which leads out (of saṁsāra),

samaṇadhammaṁ karonto, viriyaṁ ossajitvā āgato,” ti āhaṁsu.
and doing ascetic practice, has given up his effort, and returned.”

Atha naṁ Satthā āha:
Then the Teacher said to him:

“Saccaṁ kira tayā bhikkhu viriyaṁ ossaṭṭhan?”-ti
“Is it true, as it seems, monk, that you have given up your effort?”

“Saccaṁ, Bhagavā.” ti
“It is true, Fortunate One.”

“Kiṁ pana tvaṁ bhikkhu evarūpe mama Sāsane pabbajitvā,
“But why did you, monk, after going forth in such a Dispensation,

appiccho ti vā santuṭṭho ti vā pavivitto ti vā āraddhaviriyo ti vā
not make yourself known as one who is wanting little, content,

evaṁ attānaṁ ajānāpetvā
secluded, and making effort,

ossaṭṭhaviriyo bhikkhū ti jānāpesi?
but you make yourself known as one who has given up effort?

Nanu tvaṁ pubbe viriyavā ahosi,
Formerly you were energetic,

tayā ekena kataṁ viriyaṁ nissāya
and because of your effort

marukantāre pañcasu sakaṭasatesu manussā ca goṇā ca pānīyaṁ labhitvā,
in a deadly wildreness five hundred men and oxen received water,

sukhitā jātā, idāni kasmā viriyaṁ ossajasī?” ti
and were comforted, and why now are you giving up your effort?”

So bhikkhu ettakena vacanena upatthambhito ahosi.
That monk was encouraged by these words.

Taṁ pana kathaṁ sutvā, bhikkhū Bhagavantaṁ yāciṁsu:
But having heard what was said, those monks begged the Fortunate One,

“Bhante, idāni iminā bhikkhunā viriyassa ossaṭṭhabhāvo amhākaṁ pākaṭo.
saying: “Reverent sir, this monk giving up his effort is clear to us.

Pubbe panassa ekassa viriyaṁ nissāya,
But formerly, (how) because of his effort,

marukantāre goṇamanussānaṁ pānīyaṁ labhitvā,
in a deadly wilderness, men and oxen received water,

sukhitabhāvo paṭicchanno.
and were comforted, is concealed.

Tumhākaṁ sabbaññutaññāṇasseva pākaṭo,
It is clear to you who are omniscient,

amhākam-petaṁ kāraṇaṁ kathethā.” ti
please explain this deed to us.”

“Tena hi, bhikkhave, suṇāthā.” ti
“Then listen, monks.”

Bhagavā tesaṁ bhikkhūnaṁ satuppādaṁ janetvā,
The Fortunate One, having made their mindfulness arise,

bhavantarena paṭicchannakāraṇaṁ pākaṭam-akāsi.
made clear the deeds that had been concealed by the gap between existences.

The Story of the Past

Atīte Kāsiraṭṭhe Bārāṇasiyaṁ Brahmadatte rajjaṁ kārente,
In the past, when Brahmadatta was reigning in Benares, in the Kāsi country,

Bodhisatto satthavāhakule paṭisandhiṁ gahetvā,
the Bodhisatta took rebirth linking in a family of caravan merchants,

vayappatto pañcahi sakaṭasatehi vaṇijjaṁ karonto vicarati.
and after growing up he travelled around as a caravan merchant with five hundred carts.

So ekadā saṭṭhiyojanikaṁ marukantāraṁ paṭipajji.
One day he entered a deadly, sixty league, wilderness.

Tasmiṁ kantāre sukhumavālukā muṭṭhinā gahitā hatthe na tiṭṭhati.
In that wilderness the sand was so fine no one was able to hold it in his hand.

Sūriyuggamanato paṭṭhāya aṅgārarāsi viya uṇhā hoti, na sakkā akkamituṁ.
Once the sun had begun to rise it became hot like a heap of coals, and no one could walk on it.

Tasmā taṁ paṭipajjantā dārudakatilataṇḍulādīni sakaṭehi ādāya,
Therefore those who entered it took carts with firewood, water, oil, rice and so on,

rattim-eva gantvā.
and only proceeded at night,

aruṇuggamane sakaṭāni parivaṭṭaṁ katvā,
when dawn arose they gathered the carts round,

matthake maṇḍapaṁ kāretvā,
made an awning over their heads,

kālasseva āhārakiccaṁ niṭṭhāpetvā,
and after finishing their meal duty at the right time,

chāyāya nisinnā divasaṁ khepetvā,
and letting the day come to an end in the shade,

atthaṅgate sūriye sāyam-āsaṁ bhuñjitvā,
when the sun went down, they ate their evening meal,

bhūmiyā sītalāya jātāya sakaṭāni yojetvā gacchanti.
and when the ground had cooled they yoked their carts and proceeded.

Samuddagamanasadisam-eva gamanaṁ hoti,
The journey being like an ocean-going journey,

thalaniyāmako nāma laddhuṁ vaṭṭati, so tārakasaññā {1.108} satthaṁ tāreti.
the one who received the name ‘dry-land pilot’ led the caravan across (the desert) by the signs of the stars.

So pi satthavāho tasmiṁ kāle iminā va niyāmena taṁ kantāraṁ gacchanto.
At that time the caravan merchant was proceeding across the wilderness (being led) in this way.

Ekūnasaṭṭhi yojanāni gantvā:
After traveling for fifty-nine leagues,

“Idāni ekaratteneva marukantārā nikkhamanaṁ bhavissatī.” ti
he thought: “Now in one more night this deadly wilderness will be finished.”

Sāyam-āsaṁ bhuñjitvā, sabbaṁ dārudakaṁ khepetvā, sakaṭāni yojetvā pāyāsi.
When the evening meal had been eaten he threw all the wood and water away, and after yoking the carts he started out.

Niyāmako pana purimasakaṭe āsanaṁ pattharāpetvā, ākāse tārakaṁ olokento,
The pilot, having spread his seat on the front cart, and watching the stars in the sky,

“Ito pājetha, ito pājethā,” ti vadamāno nipajji.
while saying: “Go forward from here, go forward from here,” lay down.

So dīgham-addhānaṁ aniddāyanabhāvena, kilanto niddaṁ okkami,
For a long time he had been without sleep, and wearied, he fell asleep,

goṇe nivattitvā, āgatamaggam-eva gaṇhante na aññāsi.
and the oxen, having turned round, took the wrong path without him knowing.

Goṇā sabbarattiṁ agamaṁsu.
The oxen all night went on.

Niyāmako aruṇuggamanavelāya pabuddho, nakkhattaṁ oloketvā,
The pilot at the time of dawn woke up, and after seeing the stars,

“Sakaṭāni nivattetha nivattethā,” ti āha.
said: “Turn the carts round, turn them!”

Sakaṭāni nivattetvā paṭipāṭiṁ karontānañ-ñeva aruṇo uggato.
And after they had turned the carts round and made them into a line again the dawn came up.

Manussā: “Hiyyo amhākaṁ niviṭṭhakhandhāvāraṭṭhānam-evetaṁ,
The men said: “Yesterday we camped right here in this place,

dārudakam-pi no khīṇaṁ idāni naṭṭhamhā!” ti
but now our wood and water is finished, and we are lost!”

Sakaṭāni mocetvā parivaṭṭakena ṭhapetvā,
Having unyoked the carts and placed them in a circle,

matthake maṇḍapaṁ katvā,
they made an awning above their heads,

attano attano sakaṭassa heṭṭhā anusocantā nipajjiṁsu.
and they lay down grieving underneath their carts.

Bodhisatto: “Mayi viriyaṁ ossajante sabbe vinassissantī.” ti
The Bodhisatta thought: “If I give up my effort everyone will be destroyed.”

Pāto sītalavelāyam-eva āhiṇḍanto
So he wandered around in the morning while the sand was still cool

ekaṁ dabbatiṇagacchaṁ disvā:
until he saw a tangle of trees and grass,

“Imāni tiṇāni heṭṭhā udakasinehena uṭṭhitāni bhavissantī,” ti cintetvā
then thinking: “Below this grass, water and moisture must be found,”

kuddālaṁ gāhāpetvā taṁ padesaṁ khaṇāpesi,
he took a spade and dug in that place,

te saṭṭhihatthaṭṭhānaṁ khaṇiṁsu.
and they dug down in that place for sixty feet.

Ettakaṁ ṭhānaṁ khaṇitvā,
So far they dug in that place,

paharantānaṁ kuddālo heṭṭhāpāsāṇe paṭihaññi,
until the spade struck a stone below,

pahaṭamatte sabbe viriyaṁ ossajiṁsu.
and at that point they all gave up their efforts.

Bodhisatto pana: “Imassa pāsāṇassa heṭṭhā udakena bhavitabban,”-ti
But the Bodhisatta thinking: “Under this stone there will be water,”

otaritvā pāsāṇe ṭhito oṇamitvā, sotaṁ odahitvā, saddaṁ āvajjento,
descended and standing on the stone, bent down his ear, and listening for a sound,

heṭṭhā udakassa pavattanasaddaṁ sutvā, uttaritvā cūḷupaṭṭhākaṁ āha:
he heard the sound of water running below, and coming back out he said to a serving lad:

“Tāta, tayā viriye ossaṭṭhe, sabbe vinassissāma,
“My dear, if you give up your effort, everyone will be destroyed,

tvaṁ viriyaṁ anossajanto imaṁ ayakūṭaṁ gahetvā,
without giving up effort, take this iron hammer,

āvāṭaṁ otaritvā, etasmiṁ pāsāṇe pahāraṁ dehī.” ti
descend into this trench, and give this stone a blow.”

So tassa vacanaṁ sampaṭicchitvā, sabbesu {1.109} viriyaṁ ossajitvā,
Accepting his advice, where everyone else had given up their effort,

ṭhitesu pi viriyaṁ anossajanto, otaritvā, pāsāṇe pahāraṁ adāsi.
without giving up effort in that place, he descended and gave the stone a blow.

Pāsāṇo majjhe bhijjitvā, heṭṭhā patitvā, sotaṁ asannirumbhitvā aṭṭhāsi,
Having broken the stone in the middle, it fell in below, and the stream was no longer impeded,

tālakkhandhappamāṇā udakavaṭṭi uggañchi.
and up rose a jet of water as high as a palm tree.

Sabbe pānīyaṁ pivitvā nhāyiṁsu.
Everyone, drank the water and bathed.

Atirekāni akkhayugādīni phāletvā,
After breaking up the rest of the wheels and yokes,

yāgubhattaṁ pacitvā bhuñjitvā, goṇe ca bhojetvā,
and cooking and eating their rice meal, and feeding the oxen,

sūriye atthaṅgate, udakāvāṭasamīpe dhajaṁ bandhitvā,
as the sun was going down, they set up a flag near the waterhole,

icchitaṭṭhānaṁ agamaṁsu.
and went on to the places they had hoped for.

Te tattha bhaṇḍaṁ vikkiṇitvā,
There, having sold their wares

diguṇaṁ tiguṇaṁ catugguṇaṁ lābhaṁ labhitvā,
for two or three or four times what they had paid for them,

attano vasanaṭṭhānam-eva agamaṁsu.
they returned to their own dwelling places.

Te tattha yāvatāyukaṁ ṭhatvā,
There, after living out the rest of their lives,

yathākammaṁ gatā.
they passed on according to their deeds.

Bodhisatto pi dānādīni puññāni katvā, yathākammam-eva gato.
The Bodhisatta also, giving gifts and so on and doing other meritorious deeds, passed on according to his deeds.

Pariyosāna 1
The Conclusion 1

Sammāsambuddho, imaṁ Dhammadesanaṁ kathetvā,
The Perfect Sambuddha, after teaching this Dhamma discourse,

abhisambuddho va imaṁ gāthaṁ kathesi:
becoming Fully Awakened, spoke this verse:

Gāthā ca Padavaṇṇanā ca
The Verse and Word Commentary

“Akilāsuno, vaṇṇupathe khaṇantā,
“Untiring, digging in a sandy place,

Udaṅgaṇe tattha papaṁ avinduṁ,
In the open, he found drinking water,

Evaṁ munī viriyabalūpapanno,
So the sage, endowed with strength of effort,

Akilāsu vinde hadayassa santin.”-ti
Untiring, finds peace (right here) in his heart.”

Tattha akilāsuno ti nikkosajjā, āraddhaviriyā.
Herein, untiring means not being lazy, having made an effort.

Vaṇṇupathe ti vaṇṇu vuccati, vālukā; vālukāmagge ti attho.
The sandy place is said to be sandy, having sand; on a sandy path is the meaning.

Khaṇantā ti bhūmiṁ khaṇamānā.
Digging means digging the ground.

Udaṅgaṇe ti ettha udā ti nipāto,
In the open, uda here is a mere particle,

aṅgaṇe ti manussānaṁ sañcaraṇaṭṭhāne
an open space, wandering about with his men

anāvāṭe bhūmibhāge ti attho.
on an open piece of land, is the meaning.

Tatthā ti tasmiṁ vaṇṇupathe.
There means there in a sandy road.

Papaṁ avindun-ti udakaṁ paṭilabhiṁsu.
He found water means he obtained water.

Udakañ-hi papīyanabhāvena papā ti vuccati.
When water is in a drinkable state drinking water is said.

Pavaddhaṁ vā āpaṁ papaṁ, mahodakan-ti attho.
A lot of water is drinking water, a great deal of water is the meaning. This sounds odd, but it probably means that when there is a lot of water, as in a large river or lake, it will be relatively clean, and therefore drinkable. Whereas a small puddle of water may be muddy and undrinkable.

Evan-ti opammapaṭipādanaṁ.
So is used (to indicate) the simile.

Munī ti monaṁ vuccati ñāṇaṁ, kāyamoneyyādīsu vā aññataraṁ,
The sage, sageness is said to be knowledge, or a certain sagacity of body and so on,

tena samannāgatattā puggalo munī ti vuccati.
the person who is endowed with that is said to be a sage.

So panesa agāriyamuni, anagāriyamuni,
But there are various kinds (of sage): a sage with a home, a sage without a home,

sekkhamuni, asekkhamuni,
a sage in training, a sage beyond training,

Paccekabuddhamuni, Munimunī ti anekavidho.
a sage who is an Independent Buddha, a Sage of Sages.

Tattha agāriyamunī ti gihī āgataphalo Viññātasāsano.
Herein, a sage with a home means a householder who has attained fruition, one who knows the Dispensation.

Anagāriyamunī ti tathārūpo va pabbajito.
A sage without a home, this is appropriate for one gone forth.

Sekkhamunī ti satta sekkhā.
A sage in training means in one of the seven trainings. I.e. one who has attained Path or Fruit as a Stream-Enterer, a Once-Returner, a Non-Returner, as one who has the Path to Worthiness (Arahatta).

Asekkhamunī ti khīṇāsavo.
A sage beyond training is one who has destroyed the pollutants. i.e. one who has Fruit of Worthiness (Arahatta).

Paccekabuddhamunī ti Paccekasambuddho.
A sage who is an Independent Buddha means an Independent Sambuddha.

Munimunī ti Sammāsambuddho.
A Sage of Sages means a Perfect Sambuddha.

Imasmiṁ panatthe sabbasaṅgāhakavasena {1.110} moneyyasaṅkhātāya,
But in this meaning, because of being compassionate to all he is reckoned a sage,

paññāya samannāgato munī ti, veditabbo.
when endowed with wisdom he is a sage, so it should be seen.

Viriyabalūpapanno ti viriyena ceva kāyabalañāṇabalena ca samannāgato.
Endowed with strength of effort means endowed with effort and strength of body and the strength of knowledge.

Akilāsū ti nikkosajjo:
Untiring means not being lazy, thinking:

“Kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu,
“Willingly, let (only) flesh, muscle and bones remain,

Upasussatu nissesaṁ, sarīre maṁsalohitan”-ti.
Let the flesh and blood in the body dry up completely.” This is a versification of a phrase said many times in the discourses, where it appears in this prose phrase: kāmaṁ taco ca nhāru ca aṭṭhi ca avasissatu, sarīre upassussatu maṁsalohitaṁ. See MN 70 Kīṭāgirisutta, passim.

evaṁ vuttena caturaṅgasamannāgatena viriyena samannāgatattā, analaso.
so one who is said to be endowed with the fourfold effort, I believe this equates viriya with the fourfold right effort (sammāvāyāma) in the eightfold path: the effort of avoiding or overcoming the unwholesome; and of developing and maintaining the wholesome. is not lazy.

Vinde hadayassa santin-ti
Finds peace (right here) in his heart means

cittassa pi hadayarūpassa pi sītalabhāvakaraṇena,
by causing a coolness of mind, of the heart,

santin-ti saṅkhaṁ gataṁ,
peace comes to be reckoned,

what is reckoned as the absorptions, insight, deep knowledges, the Path to knowledge of Worthiness,

ariyadhammaṁ vindati paṭilabhatī ti attho.
nobility is found, is received, is the meaning.

Bhagavatā hi:
Therefore the Fortunate One said (SN 2.22):

“Dukkhaṁ, bhikkhave, kusīto viharati
“The lazy one suffers, monastics, SN 2.22 Dutiyadasabalasutta.

vokiṇṇo pāpakehi akusalehi dhammehi,
being full of unskilful wicked thoughts,

mahantañ-ca sadatthaṁ parihāpeti.
bringing to ruin his greatest good.

Āraddhaviriyo ca kho, bhikkhave, sukhaṁ viharati
One with effort aroused lives happily, monastics,

pavivitto pāpakehi akusalehi dhammehi,
secluded from unskilful wicked thoughts,

mahantañ-ca sadatthaṁ paripūreti.
fulfilling his greatest good.

Na, bhikkhave, hīnena aggassa patti hotī.” ti
The highest (good), monastics, is not attained by the weak.”

Evaṁ anekehi suttehi kusītassa dukkhavihāro,
Thus in many discourses it is explained in detail that the lazy one has a life of suffering,

āraddhaviriyassa ca sukhavihāro saṁvaṇṇito.
the one with effort aroused has a life of happiness.

Idhāpi āraddhaviriyassa akatābhinivesassa,
But here the one who has made a resolution to be one with effort aroused,

vipassakassa viriyabalena adhigantabbaṁ,
with insight, who attains the strength of effort,

tam-eva sukhavihāraṁ, dassento:
and live happily, is being pointed out:

“Evaṁ munī viriyabalūpapanno,
“So the sage, endowed with strength of effort,

Akilāsu vinde hadayassa santin,”-ti āha.
Untiring, finds peace (right here) in his heart,” is said

Idaṁ vuttaṁ hoti:
This is what is said:

Yathā te vāṇijā akilāsuno vaṇṇupathe khaṇantā, udakaṁ labhiṁsu,
Just as the tradesman who is untiring, digging in a sandy place, obtains water,

evaṁ imasmim-pi Sāsane,
so in this Dispensation,

akilāsu hutvā, vāyamamāno paṇḍito bhikkhu
being untiring, the wise monastic who exerts himself

imaṁ jhānādibhedaṁ hadayassa santiṁ labhati.
obtains peace in his heart, which consists of the absorptions and so on.

“So tvaṁ, bhikkhu, pubbe, udakamattassa atthāya, viriyaṁ katvā,
“You, monk, previously, just for the purpose of (gaining) water, made an effort,

idāni evarūpe maggaphaladāyake niyyānikasāsane,
but now in such a Dispensation that leads out through giving Path and Fruit,

kasmā viriyaṁ ossajasī?” ti
why would you give up effort?”

Pariyosāna 2
The Conclusion 2

Evaṁ imaṁ Dhammadesanaṁ dassetvā,
So he presented this Dhamma teaching,

cattāri saccāni pakāsesi, saccapariyosāne
and revealed the four truths, and at the end of the truths

ossaṭṭhaviriyo bhikkhu aggaphale Arahatte patiṭṭhāsi.
the monk who had given up effort was established in the highest fruit of Worthiness.

Satthā pi dve vatthūni kathetvā,
The Teacher, having told these two stories,

anusandhiṁ ghaṭetvā, Jātakaṁ samodhānetvā dassesi
joined them together, and showed the connection of the Jātaka:

“Tasmiṁ samaye, viriyaṁ anossajitvā, pāsāṇaṁ bhinditvā,
“At that time, having not given up effort, and having split the stone,

mahājanassa udakadāyako, cūḷupaṭṭhāko,
this serving lad, who gave water to the people

ayaṁ ossaṭṭhaviriyo bhikkhu ahosi,
was this monk who has given up effort,

avasesaparisā idāni Buddhaparisā jātā,
the rest of the group were the Buddha’s assembly,

satthavāhajeṭṭhako pana aham-eva ahosin,”-ti
and I indeed was the elder caravan merchant,”

desanaṁ niṭṭhāpesi.
and so he concluded the teaching.

Vaṇṇupathajātakaṁ, Dutiyā
The Story about a Sandy Place, the Second