English
10. The Book of Tens 439. The Story of the Four Gates (1) 1. This city has four gates, with strong iron walls; I am imprisoned, blocked; what evil have I done? 2. All gates are closed, I am imprisoned like a bird; For what reason, O Yakka, am I struck by the wheel? 3. Having received a hundred thousand, and twenty more; You did not heed the words of your compassionate relatives. 4. You crossed the ocean, plunged into the boundless sea; From four you gained eight, and from eight, sixteen. 5. From sixteen, thirty-two, you encountered the wheel of excessive craving; For a person struck by craving, the wheel turns on their head. 6. Vast and hard to fill, craving spreads far and wide; Those who cling to it, they become bearers of the wheel. 7. Abandoning much wealth, not reflecting on the path; Those for whom this is uncounted, they become bearers of the wheel. 8. One should consider action and abundant wealth, not indulge in craving that leads to harm; One should heed the words of the compassionate, then such a wheel will not overcome them. 9. For how long, O Yakka, will the wheel remain on my head? How many thousands of years, tell me, as I ask. 10. O Mittavinda, you who went too far and came back, listen to me; The wheel on your head, you will not be released from it while alive. The Story of the Four Gates, the first. 440. The Story of Kaṇha (2) 11. This man is indeed dark, he eats dark food; In a dark land, he is not dear to my heart. 12. One is not dark by skin, a brahmin is essentially pure within; He in whom are evil deeds, he indeed is dark, O Sujampati. 13. For this well-spoken, fitting, and excellent speech of yours; I grant you a boon, O brahmin, whatever you desire in your mind. 14. If you grant me a boon, O Sakka, lord of all beings; Complete freedom from anger, complete freedom from ill-will, freedom from greed in my conduct; Nis I do not long for affection; these are my four boons. 15. What danger, O brahmin, do you see in anger, or hatred, in greed, and in affection? Tell me, when asked. 16. Being little, it becomes much; it grows, that which is without patience; it is troublesome, full of vexation; therefore, I do not approve of anger. 17. For the wicked, harsh speech, then immediate assault; then the hand, then the stick, the weapon is the ultimate end; Hatred arises from anger; therefore, I do not approve of hatred. 18. Acts of seizing and violence, deceit and trickery, are seen in the ways of greed; therefore, I do not approve of greed. 19. Ties bound by affection, many mental knots lie dormant; they greatly torment; therefore, I do not approve of affection. 20. Because of this well-spoken, fitting, well-expressed speech of yours, I grant you a boon, O brahmin, whatever you desire in your mind. 21. If you grant me a boon, Sakka, lord of all beings, while I dwell in the forest, always living alone, may no diseases arise for me, no great obstacles. 22. Because of this well-spoken, fitting, well-expressed speech of yours, I grant you a boon, O brahmin, whatever you desire in your mind. 23. If you grant me a boon, Sakka, lord of all beings, may neither the mind nor the body of anyone, Sakka, ever be harmed because of me. This, Sakka, is the boon I choose. The Kaṇha Jātaka, the second. 441. The Catuposathiya Jātaka (3) 24. He who does not get angry at those who provoke anger, the good person never gets angry; even when angered, he does not show anger; that man, indeed, they call a recluse in the world. 25. He whose stomach is empty, who endures hunger, restrained, ascetic, moderate in food and drink; who does not commit evil for the sake of food; that man, indeed, they call a recluse in the world. 26. Having abandoned all play and delight, and you do not speak falsely. anything in the world; He who has ceased from places of adornment and from sexual intercourse, that person, indeed, they call a recluse in the world. 27. All attachment and the quality of greed, he who, having fully understood, abandons; Disciplined, steadfast, selfless, without longing, that person, indeed, they call a recluse in the world. 28. We ask the doer, the one of incomparable wisdom, a dispute has arisen among us concerning these stories; Cut off today our doubt and uncertainties, so that today we may all overcome this doubt. 29. Those who are wise and see the meaning, they speak appropriately at the right time; How could the skillful leaders of men bring meaning to unspoken words? 30. How, indeed, does the Naga king speak? And what does Garuda, the son of Vinata, say? And what does the Gandharva king declare? And how, indeed, does the chief king of the Kurus speak? 31. Patience, indeed, does the Naga king speak; Little food, Garuda, the son of Vinata; Abandonment of delight, the Gandharva king; Non-possession, the chief king of the Kurus. 32. All these are well-spoken words, there is nothing ill-spoken here; And in whom these are established, like spokes in the hub, well-fitted; Endowed with these four qualities, that person, indeed, they call a recluse in the world. 33. You are indeed the best, you are unsurpassed, you are the knower of Dhamma, the expert in Dhamma, the wise one; Having grasped the problem with wisdom, the steadfast one has cut off uncertainties; He has cut off doubt and uncertainties, just as Cunda with a sharp tool cuts an elephant's tusk. 34. A pure, priceless cloth, like a blue lotus, of a smoke-like color, this; Pleased by the explanation of the problem, I give it to you, O steadfast one, as an offering of Dhamma. 35. A golden garland, with a hundred petals in bloom, with stamens, adorned with a thousand jewels; Pleased by the explanation of the problem, I give it to you, O steadfast one, as an offering of Dhamma. 36. A priceless, radiant, shining gem, worn around my neck, adorned with jewels; Pleased by the explanation of the problem, I give it to you, O steadfast one, as an offering of Dhamma. ra. 37. A thousand cows, and a lordly bull, and these ten chariots drawn by thoroughbreds; Pleased by the explanation of the question, I give you sixteen excellent villages. 38. Sāriputta was then the Nāga, Kolita was the Supaṇṇa; Anuruddha was the Gandhabba king, Ānanda was the wise king; Vidhura was the Bodhisatta, thus should you remember this Jātaka. The third, the Catuposathiya Jātaka. 442. The Saṅkha Jātaka (4) 39. You are very learned, Saṅkha, versed in the Dhamma, you have seen ascetics and brahmins; Why at this moment do you show such lamentation? Who else is there to advise you but me? 40. The beautiful one, with a lovely, well-adorned neck, holding a golden bowl; Says to me, “Eat this food,” filled with faith, but I say no to her. 41. Seeing such a yakkha, brahmin, a person desiring happiness should ask; Rise up and ask her with joined palms, “Are you a goddess or a human?” 42. Since you look at me with kindness, and say to me, “Eat this food”; I ask you, O lady of great power, “Are you a goddess or a human?” 43. I am a goddess, Saṅkha, of great power, come here to the midst of the ocean waters; Compassionate and not ill-willed, I have come here for your sake. 44. Here is food and drink, beds and seats, and various kinds of vehicles, Saṅkha; I will provide you with all whatever your mind desires. 45. Whatever has been offered and sacrificed by me, of all that you are the mistress, O beautiful one; With lovely thighs, beautiful eyebrows, and a slender waist, what is the result of my karma? 46. On a hot path, brahmin, a solitary bhikkhu, with tired feet, thirsty, weary; You You have given conch shells and sandals, That offering today is your wish-fulfiller. 47. May that boat be equipped with planks, Not leaking, driven by a wind of reeds; There is no place here for another vehicle, Just today, may it take me to Moḷinī. 48. She, delighted and joyful there, Having created a beautifully painted boat; Taking the conch shell with the man, Brought it to the delightful city. The Conch Jātaka, the fourth. 443. The Lesser Bodhi Jātaka (5) 49. If someone were to take away by force This wide-eyed, dear, sweet-speaking woman of yours; What would you do, brahmin? 50. It arose in me, it did not escape, It did not escape me while living; Like a great rain, dust, I quickly suppressed it. 51. What you boasted about before, Relying on strength; Now you are silent, Sewing your outer robe. 52. It arose in me, it did not escape, It did not escape me while living; Like a great rain, dust, I quickly suppressed it. 53. What arose in you, did not escape? What did not escape you while living? Like a great rain, dust, What did you suppress? 54. When it arises, one does not see, When it has not arisen, one sees well; That arose in me, did not escape, Anger, the resort of the foolish. 55. By whose arising enemies rejoice, Those who seek suffering; That arose in me, did not escape, Anger, the resort of the foolish. 56. And when it is arising, One does not understand one's own good; That arose in me, did not escape, Anger, the resort of the foolish. 57. Overwhelmed by which, one abandons skill, And destroys great wealth; That Bhīmasena, strong and crushing, Anger, great king, did not escape me. 58. When wood is rubbed, Fire is born; That very wood burns it, from which fire is born. 59. Thus for a dull person, for a fool who does not know; From quarrels anger is born, and he is burned by it. 60. Like fire in grass and wood, whose anger grows; His fame declines, like the moon in the dark fortnight. 61. Like a smokeless comet, whose anger subsides; His fame increases, like the moon in the bright fortnight. The Fifth, the Cūḷabodhi Jātaka. 444. The Kaṇhadīpāyana Jātaka (6) 62. For seven days, with a serene mind, seeking merit, I practiced the holy life; But this other practice of mine, for more than fifty years; I practiced it unwillingly. By this truth, may there be well-being!