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The Sīlavīmaṃsa Jātaka (5-2-2) 65. Virtue is better, learning is better, thus was my doubt; Virtue alone is better than learning, thus I have no doubt. 66. Vain are birth and beauty, virtue indeed is supreme; For one not endowed with virtue, learning is of no use. 67. A warrior who stands in unrighteousness, and a merchant relying on unrighteousness; Both, abandoning this world, are reborn in a woeful state. 68. Warriors, brahmins, merchants, commoners, outcasts, sweepers; Having practiced Dhamma here, they become equal in heaven. 69. Not the Vedas for the next world, nor birth, nor even relatives; But one's own purified virtue, is for the next world and for happiness. The Sīlavīmaṃsa Jātaka Second. The Hirī Jātaka 70. One who overcomes shame, who feels disgust, who says, "I am yours," but does not undertake good deeds, know him to be "not mine." 71. What one does, that one should say; what one does not do, that one should not say. Speaking without doing, the wise understand. 72. He is not a friend who is always heedless, suspicious of division, always looking for faults. But he in whom one rests like a son on a chest, he is truly a friend, who cannot be broken by others. 73. A state that causes joy, a happiness that brings praise; one develops the fruit and benefit, bearing the burden of manhood. 74. Having drunk the taste of solitude, and the taste of peace; one becomes free from suffering, free from evil, drinking the taste of the joy of Dhamma. The Hirī Jātaka, third. The Khajjopanaka Jātaka 75. Who, when a lamp is present, going in search of fire, saw a firefly at night, and mistook it for fire? 76. He, for it, cow-dung powder, and rubbed grass; with a mistaken perception, was unable to make it blaze. 77. Even so, by improper means, a fool does not gain his aim; milking a cow from its horn, where milk is not found. 78. By various means, young men attain their aims; by suppressing enemies, and by supporting friends. 79. By gaining release from the army, and by the guidance of favorites; the protectors of the earth, dwell upon the earth. The Khajjopanaka Jātaka, fourth. The Ahituṇḍika Jātaka 80. Friend Sumukha, I am a rogue, defeated in dice; Bring ripe mangoes, let us eat your strength. 81. Indeed, friend, you falsely praise me with what is not true; Who have you heard of or seen, a monkey named Sumukha? 82. Even today I remember that, when you, snake-charmer, entered the grain store, and, drunk, struck me, hungry. Remembering that painful sleep, even if I were to rule a kingdom; I would not give when asked, so much was I terrified by fear. 84. One who knows a person born in a good family, content in the womb, unselfish; With such a one, a wise person should make friends and companions. 85. Of honey color, honey taste, honey scent, was the poison; Gumbiya, seeking food, deposited the poison in the forest. 86. Thinking it was honey, those who ate that poison; For them it became bitter, and by it they met death. 87. But those who reflected and avoided that poison; They were happy among the afflicted, cool among the burning. 88. Just so among humans, desires are like poison; This is bait and a bond, a dwelling place for death. 89. Just so these desires, which afflict those who indulge; Those who always avoid them, overcome attachment in the world. 90. He who seized the black snake, thinking, "This is a mongoose cub"; By that snake he was bitten, the evil advisor was killed. 91. The man who wishes to kill one who is not killing, but is great; He lies slain thus, just as this man was killed. 92. The man who wishes to kill one who is not killing, not harming; He lies slain thus, just as this man was killed. 93. As a man who throws a handful of dust against the wind; That dust harms him, just so this man was killed. 94. Whoever harms a blameless person, a pure and faultless individual; Evil returns to that fool, like fine dust thrown against the wind. 95. Fallen into the hands of enemies endowed with the essence of skin; For the sake of a bright facial complexion, why do you not grieve? 96. Not by grieving, nor by lamenting, is even a little benefit obtained; Knowing him to be grieving and suffering, enemies become pleased. 97. But when a wise person in misfortunes, does not tremble, knowing the discernment of benefit, his enemies become distressed, seeing his face unchanged, as before. 98. By whispering, by spells, by good speech, or by giving, or by tradition, in whatever way, wherever one may obtain benefit, in that way, there one should strive. 99. But when one knows it cannot be obtained, this benefit, by me or by another, not grieving, one should endure, "What strong action shall I do now?" The Eighth, the Tacasāra Jātaka. 369. The Mittavindaka Jātaka (5-2-9) 100. What have I done to the gods? What evil has been done by me? That, placed upon my head, a wheel turns on my skull. 101. Having passed over the delightful, and the ever-intoxicated, and the deceptive, and the Brahmattara palace, for what purpose have you come here? 102. More enjoyments than these, I thought would be here. With this perception, see me fallen into misfortune. 103. From four, he went to eight, and from eight, to sixteen; and from sixteen, to thirty-two, he reached the wheel of excessive desire; for a person struck by desire, a wheel turns on his skull. 104. Desire is vast above, hard to fill, desire goes widely; and those who crave it, they become bearers of the wheel. The Ninth, the Mittavindaka Jātaka. 370. The Palāsa Jātaka (5-2-10) 105. The swan spoke to the Palāsa tree, "Friend, a banyan tree grows; having settled on your branch, it (will harm) your vital parts..." (It) is cut. 106. Let the banyan tree grow, I will be its support; Just as a father and a mother, So will it be to me. 107. That which you nurtured in your lap, A fearsome milky tree; Let us go, I bid you farewell, Its growth does not please me. 108. Now it frightens me, Like the great Mount Meru; Not knowing the swan, Great fear has come upon me. 109. Not praised by the skillful is the growth Of one who, growing, devours his support; Fearing its oppression, The wise one caused its roots to be destroyed. The Palāsa Jātaka, the tenth. The Second Chapter: Vaṇṇārohavagga. 3. The Aḍḍhavagga 371. The Dīghīti Kosala Jātaka (5-3-1) 110. To you, O King, being thus, Having come into my power; Is there any way To release you from suffering? 111. To me, O father, being thus, Having come into your power; There is no way To release me from suffering. 112. No other good conduct, O King, No other good speech, O King; Protects at the time of death, Just as this other wealth. 113. "He abused me, he struck me, He defeated me, he robbed me"; Those who cling to this, Their hatred is not appeased. 114. "He abused me, he struck me, He defeated me, he robbed me"; Those who do not cling to this, Their hatred is appeased. 115. Indeed, by hatred, hatreds Are never appeased here; By non-hatred they are appeased, This is an eternal law. The Dīghīti Kosala Jātaka, the first. 372. The Migapotaka Jātaka (5-3-2) 116. To you, who have gone forth from home, Who are homeless; It is not good for a recluse, That you mourn the dead. 117. Indeed, by living together, O Sakka, Whether with a human or a deer; Love arises in the heart, It is not possible not to mourn. 118. They weep for the dead, they will die, Those who weep and lament; Therefore, You, sage, do not weep, Weeping, the good say, is in vain. 119. By weeping, indeed, brahmin, A dead departed one would arise; All of us would gather and weep, For each other's relatives. 120. Me, indeed, burning, Like fire sprinkled with ghee; As if sprinkling with water, You would extinguish all my pain. 121. You have indeed extracted my dart, Which was lodged in my heart; You who, for me, overwhelmed by sorrow, Dispelled the sorrow for my son. 122. So I, with dart extracted, Am free from sorrow, undisturbed; I do not grieve, I do not weep, Having heard your words, Vasava. The Jātaka of the Fawn, the second. 373. The Jātaka of the Mouse. 123. Where has she gone? Where has she gone? Thus the people lament; I alone know, The mouse was killed in the well. 124. "What is this?" and "What is that?" Like a donkey you turn back; Having killed the mouse in the well, You wish to eat the barley. 125. You are young and foolish, A mere newborn; Having encountered this long one, I will not grant you life. 126. Not by a dwelling in the sky, Nor by a son's embrace; Indeed, desired by a son, He was freed by verses. 127. One should study all that is heard, Low, high, and middle; One should know the meaning of all, But not apply all; There is such a time, When what is heard is beneficial. The Jātaka of the Mouse, the third. 374. The Jātaka of the Lesser Archer. 128. Having taken all the goods, You have crossed to the other shore, brahmin; Come back quickly, swiftly, And ferry me over from here. 129. Me, unfamiliar, with one long familiar, Lady, you exchanged the impermanent for the permanent; Lady, you might exchange another for me, From here I will go far away. 130. The body in the thicket of wild goats, Causes laughter; There is no dancing or singing here. or a well-played cymbal; At an improper time, fair-hipped one, why do you laugh, beautiful one? 131. Jackal, foolish, stupid, you are of little wisdom, jackal; Having lost fish and meat, you brood like a wretch. 132. Easy to see are the faults of others, but one's own are hard to see; Having lost both husband and lover, I think you yourself are brooding. 133. So it is, O king of beasts, as you say, O jackal; I, indeed, having gone from here, will be obedient to my husband. 134. Whoever would steal an earthen bowl, he would also steal a bronze bowl; The evil deed has been done by you, and you will do it again. The Fourth, the Cūḷadhanuggaha Jātaka. 375. The Kapota Jātaka (5-3-5) 135.