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Open these doors, Let them enter the city of King Aruṇa; By the well-trained lion, Well-guarded by Nandisena. Victory to the Kaliṅgas, irresistible in might, Defeat and ruin to the Assakas; Thus indeed you spoke, O holy one, The upright do not speak falsely. The gods transcend false speech, Truth is their supreme wealth, O Sakka; That speech of yours was false, O King of gods, What then, Maghavā, Mahinda, did you rely on? Have you not heard, O brahmin, it being said, The gods do not envy human endeavor; Self-control, concentration, an unshakeable mind, Undisturbedness, and timely exertion; And firm energy, and human endeavor, By these indeed was the victory of the Assakas. Giving gifts to the unworthy, Not bestowing on the worthy; When fallen into misfortune, He finds no helper. Not giving gifts to the unworthy, But bestowing on the worthy; When fallen into misfortune, He finds a helper. The special insight of connection and enjoyment Is lost among the ignoble and deceitful; But what is done among the noble and upright, Even a little, bears great fruit among such. He who has done good deeds before, Has done what is very difficult in the world; Whether he does it later or not, He is always worthy of honor. Having enjoyed the supreme, abundant pleasures, A single king ruled before; Now he is cast into a difficult hell, But he does not abandon his former beauty and strength. Formerly, my patience and ascetic practice, was desired by Dabbasena; Having now obtained that, how indeed, O king, should I abandon my former glory and strength? 11. All things are thus accomplished, it is said, for the glorious and wise, having overcome (obstacles); And having gained former great glory, one should not abandon one's former glory and strength. 12. Having dispelled happiness with suffering, O lord of men, or having endured unbearable suffering with happiness; The peaceful ones, whose minds are extinguished (from defilements) in both, become equal in happiness and in suffering. The Story of King Ekarāja, the Third. 304. The Daddara Jātaka (4-1-4) 13. These, O Daddara, torment me, the harsh words in the human world; Frog-eaters, dwelling by the water's edge, curse me, a venomous snake, as non-venomous. 14. Expelled from one's own country, having gone to another land; One should make a great granary, to store up harsh words. 15. Where people do not know a person, by birth or by conduct; One should not show pride there, among unknown people. 16. While dwelling in a foreign land, even if one is like fire; It should be endured by the wise, even if threatened by a slave. The Story of Daddara, the Fourth. 305. The Sīlavīmaṃsana Jātaka (4-1-5) 17. There is no such thing as a secret in the world, for one who commits evil deeds; The forest deities see, but the fool thinks it is a secret. 18. I do not see a secret place, nor is there any emptiness; Where I do not see another, that is not empty for me. 19. The ill-born and the well-born, and Nanda, who increases happiness; And the physician of uncertain conduct, these fools abandon the Dhamma. 20. But how can a brahmin abandon, one who has gone to the far shore of all dhammas; He who observes the Dhamma, resolute, with truthful endeavor. The Story of the Examination of Virtue, the Fifth. 306. The Sujāta Jātaka (4-1-6) 21. What are these eggs, O divine one, placed in a bronze bowl; reddish and beautiful, that What you formerly, O goddess, you, the maidservant living in rags; gathered with hands in your lap, that is your Koliya fruit. She burns, she delights not, her possessions abandon her. Take her back to that very place, where she will gather Koliya fruits. These things happen, O great king, to a woman who has attained power. Forgive Sujātā, O god, do not be angry with her, O bull among charioteers. Sujātā Jātaka, the Sixth. 307. Palāsa Jātaka (4-1-7) O brahmin, this unconscious, unhearing Palāsa tree, knowing it to be unknowing; with persistent effort, ever diligent, for what reason do you ask it for a comfortable resting place? Far-famed and a great tree, standing in this place, a dwelling for spirits; therefore I salute this Palāsa tree, and the spirits here, for the sake of wealth. I will do for you according to my power, seeing your gratitude, O brahmin; for how could your efforts, be in vain when you come to the good? The Pilakkha tree beyond the Tinduka tree, surrounded by a grand ancient sacrificial altar; at its root is a treasure buried, go, heirless one, and unearth it. Palāsa Jātaka, the Seventh. 308. Sakuṇa Jātaka (4-1-8) We have done a service for you, to the extent of our strength. Homage to you, O king of beasts, may we obtain something? For me, who feeds on blood, always doing cruel deeds; being between my teeth, that you live at all is much. One who is ungrateful, not a doer, not repaying a deed done; in whom there is no gratitude, serving him is useless. By acting in whose presence, the quality of a friend is not obtained; without resentment or anger, one should slowly depart from him. Sakuṇa Jātaka, the Eighth. 309. Chavaka Jātaka (4-1-9) All this is done for the last time. both do not see the Dhamma; Both fallen from their nature, he who makes others learn the mantras; And he who learns the mantra. 34. He eats rice of fine grain, with pure meat as sauce; Therefore I do not serve that, the Dhamma served by sages. 35. Wander forth, great world, even living beings who cook; May unrighteousness, having been practiced by you, not break you like a pot. 36. Fie upon that gain of fame, and gain of wealth, O brahmin; Which is a livelihood by ruin, or by unrighteous conduct. The Ninth, the Corpse-Crow Jātaka. 310. The Seyya Jātaka (4-1-10) 37. The earth bounded by the ocean, with the ocean as its girdle; I would not desire with blame, thus know, Seyha. 38. Fie upon that gain of fame, and gain of wealth, O brahmin; Which is a livelihood by ruin, or by unrighteous conduct. 39. Even if one takes a bowl, and wanders forth homeless; That very livelihood is better, than that seeking by unrighteousness. 40. Even if one takes a bowl, and wanders forth homeless; Not harming another in the world, they prefer that even to a kingdom. The Tenth, the Seyya Jātaka. The First, the Kāliṅga Vagga. Its summary – Vivara and Adeyya, Samiddhavara, then Daddara, Pāpa, Mahātiraha; Then Koli, Palāsavara, and Kara, the last with Sasamudda, are ten. 2. The Pucimanda Vagga 311. The Pucimanda Jātaka (4-2-1) 41. Arise, thief, why do you sleep? What is the use of your sleeping? May the kings not seize you, the doer of evil in the village. 42. When they seize the thief, the doer of evil in the village; What is there for the Pucimanda, standing born in the forest? 43. You do not know, O fig tree, the secret between me and the thief; Having seized the thief, the kings, the doer of evil in the village; Impale him on a neem stake. My mind is troubled about that. 44. One should doubt what is to be doubted, and guard against future danger; The wise one, fearing future danger, regards both worlds. The Pucimanda Jātaka, the first. 312. The Kassapamandiya Jātaka (4-2-2) 45. Even if, Kassapa, a fool, young, curses or strikes, the wise one endures all that, the sagacious one tolerates it. 46. Even if good people quarrel, they are quickly reconciled again; Fools, like broken pots, do not find peace. 47. These come together even more, their bond does not decay; He who knows the oppressed, and he who knows the teaching. 48. This one is indeed superior, a burden-bearer, a yoke-holder; He who for others who are oppressed, is able to bring about reconciliation himself. The Kassapamandiya Jātaka, the second. 313. The Khantīvādī Jātaka (4-2-3) 49. He who cut off your hands and feet, and your ears and nose; Be angry with him, great hero, do not destroy this kingdom. 50. He who cut off my hands and feet, and my ears and nose; May that king live long, for those like me do not get angry. 51. There was in the past, an ascetic, an illuminator of patience; Him, established in patience, the King of Kasi cut off. 52. Of that harsh deed, the result was bitter; Which the King of Kasi experienced, being plunged into hell. The Khantīvādī Jātaka, the third. 314. The Lohakumbhi Jātaka (4-2-4) 53. We lived a bad life, we who did not give to the good; Though possessions existed, we made no island for ourselves. 54. Sixty thousand years, fully complete in every way; For those being cooked in hell, when will there be an end? 55. There is no end, whence an end? No end is perceived; For then the evil was done, by me and by you, good sir. 56. So I, having gone from here, having obtained a human birth... Indeed! Generous and virtuous, I will do much good. Harsh indeed are your words, you are a beggar for meat; Your words are like a piece of liver, O friend, I give you a piece of liver. This is a limb of humans, a brother is called in the world; Your words are like a limb, O friend, I give you a limb. A son, saying "Father!", makes the father's heart tremble; Your words are like a heart, O friend, I give you a heart. He who has no friend in the village, for him it is just like a forest; Your words are like everything, O friend, I give you everything. Seven red fish are mine, brought up from the water to land; This, O brahmin, I have, eat this and dwell in the forest. For the field-watcher, a cloth is mine, and night-food has been brought; Two roasted iguanas, and one pot of curds; This, O brahmin, I have, eat this and dwell in the forest. Ripe mangoes, cool water, delightful cool shade; This, O brahmin, I have, eat this and dwell in the forest. The hare has no sesame seeds, no mung beans, nor rice; Cooked by this fire, eat me and dwell in the forest. You weep for the dead, the dead, you do not weep for him who will die; All who bear a body, gradually abandon life. Gods, humans, quadrupeds,