English
flocks of birds, and serpents, the wealthy; In this body, they are not masters. , they die while still enjoying themselves. 67. Thus seeing the unstable, unsettled happiness and suffering among humans; What good is crying and wailing, why do groups of sorrow overwhelm you? 68. Rogues and drunkards, fools and brave but unskilled ones; They consider the wise person a fool, those who are ignorant of the Dhamma. The Matarodana Jātaka, the seventh. 318. The Kaṇavera Jātaka (4-2-8) 69. That which, in the spring season, among the Kaṇavera flowers, You yourself pressed with your arm, that told me of your health. 70. Alas, it is not to be believed, that the wind could carry a mountain; If the wind could carry a mountain, it could carry the whole earth; Where Sāmā has died, she told me of my health. 71. She has not died, nor does she desire another; Sāmā, who eats one meal a day, longs only for him. 72. Sāmā exchanged me, the unacquainted, for one long acquainted, the impermanent for the permanent; Sāmā may exchange me for another, from here I will go far away. The Kaṇavera Jātaka, the eighth. 319. The Tittira Jātaka (4-2-9) 73. Indeed, I live very happily, and I get to eat; I stand in the path of danger, what, sir, is my destiny? 74. If your mind does not incline, O bird, to evil deeds; To one who is not busy, who is good, evil does not cling. 75. Our relative is seated, many people come; Karma touches by contact, my mind is troubled by that. 76. Karma does not touch by contact, if the mind is not corrupted; To one who is not anxious, who is good, evil does not cling. The Tittira Jātaka, the ninth. 320. The Succaja Jātaka (4-2-10) 77. Indeed, you did not give up what is hard to give up, by not giving a mountain with words; What is the point of giving up, by not giving a mountain with words? 78. What one does, that one should say, what one does not do, one should not That I speak: The wise discern One who speaks but does not act. 79. O Prince, homage to you, You stand in truth and righteousness; Whose mind, though fallen into distress, Delights in truth. 80. She who is poor for the poor, And esteemed for the rich; She indeed is the supreme wife, A woman for one with gold. The tenth is the Succaja Jātaka. The second is the Pucimanda Chapter. Its summary – Then the thief, Kassapa, excellent patience, Difficult livelihood, and excellent harshness; Then the hare, and opinion, dwelling happily, Succaja, Vata, Naccajina, and ten. 3. The Kuṭidūsaka Chapter 321. The Kuṭidūsaka Jātaka (4-3-1) 81. Your head is like a human's, And hands and feet, O monkey; Then by what reason, Do you have no house? 82. My head is like a human's, And hands and feet, O monkey; That which is supreme among humans, That wisdom, I do not have. 83. For one with an unstable mind, For one with a fickle, treacherous mind; For one with ever-inconstant habits, A state of happiness is not found. 84. So make an effort, Overcome your nature; Make a hut, A shelter from cold and wind, O monkey. The first is the Kuṭidūsaka Jātaka. 322. The Duddubha Jātaka (4-3-2) 85. It makes a 'duddubha' sound, O venerable sir, In the land where I dwell; I myself do not know this, What is this that makes the 'duddubha' sound? 86. Having heard a bael fruit fall, The swift hare made the 'duddubha' sound; Having heard the hare's word, The herd of deer was terrified. 87. Not having attained knowledge of the cause, Following the sound of others; Fools, given to clamor, They are dependent on others. 88. And those who are endowed with virtue, Delighting in wisdom and tranquility; The wise, detached and far away, Are not dependent on others. The second is the Duddubha Jātaka. 323. The Brahmadatta Jātaka The Brahmadatta Jātaka (4-3-3) 89. A beggar, O king, Brahmadatta, meets with two things; Loss or gain of wealth, such indeed is the nature of begging. 90. Begging they call weeping, O chief of chariots of the Pañcālas; He who rejects a plea, him they call a counter-weeper. 91. Let not the well-assembled Pañcālas see me weeping; Nor you counter-weeping, therefore I wish for privacy. 92. I give you, brahmin, a thousand cows, of the red breed, with a bull; For how could a noble one not give to a noble one, having heard your verses full of Dhamma? The Brahmadatta Jātaka, the third. 324. The Cammasāṭaka Jātaka (4-3-4) 93. How beautiful is this four-footed creature, so gentle and so mild; This glorious, excellent ram, who attends upon a brahmin of noble birth. 94. Do not, brahmin, by a brief sight, trust this four-footed creature; Desiring a strong blow, it will step aside and deliver a good strike. 95. His thigh bone is broken, the basket-load overturned, and all the brahmin's goods shattered; He cries out, raising both arms, "Run, the brahmacārī is being killed!" 96. Thus lies he struck down, who praises the unworthy; Just as I am struck today, killed by a foolish ram. The Cammasāṭaka Jātaka, the fourth. 325. The Godharāja Jātaka (4-3-5) 97. Thinking him a recluse, I approached the unrestrained one; He struck me with a stick, just like a non-recluse. 98. What are your matted locks to you, O fool? What is your deer-skin robe? Your inner self is a wilderness, while you polish the outer. 99. Come, iguana, turn back, eat rice porridge; I have oil and salt, and plenty of pepper. 100. This I will enter again, The anthill a hundred men high; Oil and salt you praised, Long pepper is harmful to me. The Story of the Lizard King, the fifth. The Story of Kakkāru (4-3-6) 101. Who by body does no wrong, By speech speaks no falsehood; Having gained fame, is not intoxicated, He indeed is worthy of Kakkāru. 102. By righteousness should seek wealth, Not by deceit should take wealth; Having gained possessions, is not intoxicated, He indeed is worthy of Kakkāru. 103. Whose mind is unblemished, And faith is unattached; Alone should not eat delicious food, He indeed is worthy of Kakkāru. 104. Whether in presence or in absence, Who does not revile the virtuous; As he speaks, so he acts, He indeed is worthy of Kakkāru. The Story of Kakkāru, the sixth. The Story of Kākavatī (4-3-7) 105. And this scent blows from there, Where my beloved dwells; Far from here indeed is Kākavatī, Where my mind is delighted. 106. How did you cross the ocean, How did you cross the Kebuka; How the seven oceans, How did you climb the silk-cotton tree. 107. By you I crossed the ocean, By you I crossed the Kebuka; By you the seven oceans, By you I climbed the silk-cotton tree. 108. Shame on me, great-bodied, Shame on me, senseless; Where for my wife I bring And carry a lover. The Story of Kākavatī, the seventh. The Story of Not Grieving (4-3-8) 109. To many does the lady belong, What will be to me by them; Therefore I do not grieve for this, My beloved with the charming smile. 110. If one should grieve for whatever Does not exist for him; One should grieve for oneself, Always fallen under the sway of death. 111. Not indeed standing, not sitting, Not lying down, not walking; As long as one blinks, Even there life passes. 112. In that self, indeed on the path, in the bondage of suffering, without doubt; The remaining beings should be pitied, they do not grieve over what has passed. The Ananusociya Jātaka, the eighth. 329. The Kāḷabāhu Jātaka (4-3-9) 113. What food and drink we formerly received, that now goes to the monkey; Let us now go to the forest, Rādhā, for we are dishonored in the matter of wealth. 114. Gain and loss, fame and infamy, blame and praise, and pleasure and pain; These are impermanent states among humans, do not grieve, why do you grieve, Poṭṭhapāda? 115. Indeed, you are wise, Rādhā, you know future matters; How shall we see the monkey, that wretch driven out from the royal household? 116. He wags his ear, he frowns, again and again he frightens the prince; Kāḷabāhu himself will do that, by which he will stand far from food and drink. The Kāḷabāhu Jātaka, the ninth. 330. The Sīlavīmaṃsa Jātaka (4-3-10) 117. Virtue, they say, is good, virtue is unsurpassed in the world; See, the snake with terrible venom, being virtuous, is not harmed. 118. As long as he had anything, so long they ate; The kites in the world gather together, they do not harm one who has nothing. 119. The hopeless one sleeps happily, hope that bears fruit is happy; Having made hope into hopelessness, Piṅgalā sleeps happily. 120. There is none superior to concentration, in this world or the next; One who is concentrated harms neither others nor oneself. The Sīlavīmaṃsa Jātaka, the tenth. The Kuṭidūsaka Vagga, the third. Its summary – Samanussa, Saduddubha, Yācanaka, then Meṇḍavara, Uttamagodha; Then Kāyasaka, Epuka, Bhotīvara, then Rādhā, Susīlava, ten. 4. The Kokila Vagga 331. The Kokila Jātaka (4-4-1) 121. Whoever When the time is not yet come, he speaks excessively; Thus he lies slain, like the cuckoo's offspring. Not indeed a well-sharpened weapon, nor poison like halāhala; Thus it strikes down nearby, as an ill-spoken word does. Therefore, in time or out of time, a wise person should guard their speech; They should not speak excessively, even to one who is their equal. And whoever speaks moderately in time, a discerning one, with wisdom first; He overcomes all enemies, like Supaṇṇa over snakes. The Cuckoo Jātaka, first. Even having killed, he says "I am killed," having conquered, he says "I am conquered"; O king, to one who speaks first, do not believe anything else. Therefore, one of wise birth, should listen to the other as well; Having heard the words of both, act according to the Dhamma. A lazy householder enjoying sensual pleasures is not good, an unrestrained renunciant is not good; A king who acts without reflection is not good, a wise person who is angry, that is not good. A warrior should act after reflection, not without reflection, O lord of the land; O king, for one who acts after reflection,