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Indeed, I am burning, like a fire fed with ghee; Sprinkle me with water, and extinguish all my sorrow. 123. Indeed, he has drawn out the dart that was lodged in my heart; He who has removed the sorrow for my son, from me who was overcome with grief. 124. So I am one whose dart has been drawn out, free from sorrow, undisturbed; I do not grieve, I do not weep, having heard you, young man. The Maṭṭhakuṇḍalī Jātaka, the eleventh. 450. The Bilārakosiya Jātaka (12) 125. Even those who do not cook desire, the good having received food; How much more you, who are cooking, should not give, that is not right. 126. From stinginess and heedlessness, thus no gift is given; By one who desires merit, it should be given, by one who knows. 127. From whom the miser fears to give, that very fear is for him who does not give; Hunger and thirst, which the miser fears; That very fool they afflict, in this world and in the next. 128. Therefore, having overcome stinginess, one should give a gift, having conquered defilement; Merits in the other world, are the support for living beings. 129. It is hard to give for those who give what is hard to give, hard to do for those who do hard deeds; The bad do not imitate, the Dhamma of the good is hard to follow. 130. Therefore, for the good and the bad, different is the destiny from here; The bad go to hell, the good are destined for heaven. 131. Some give from little, many do not desire; A gift given from little, is measured equal to a thousand. 132. One should practice Dhamma, even if one lives by gleaning, and supports one's wife by giving from little; A hundred thousand sacrificers of a thousand, are not worth a sixteenth part of such a one. 133. How can this great and costly sacrifice, not be worth a gift given equally; How can a hundred thousand Even of a thousand sacrificers, they are not worth even a sixteenth part of such a one. 134. Some, established in unrighteousness, give, having cut, having killed, and then having caused sorrow; That offering, tear-faced, with a rod, does not equal the value of what is given righteously; Thus, of a hundred thousand sacrificers, they are not worth even a sixteenth part of such a one. The Bilārakosiya Jātaka, the twelfth. 451. The Cakkavāka Jātaka (13) 135. You are beautiful, handsome, plump, with developed red flesh; O Cakkavāka, you are good-looking, with clear facial senses. 136. The pāṭhīna fish, the pāvusa fish, the balaja, the muñjarohita; Seated on the bank of the Ganges, you eat such food. 137. I do not eat this, nor dry land food; Other than moss and water-plants, this, friend, is my food. 138. I do not believe this, to be the food of a Cakkavāka; I too, friend, eat, salty and oily food in the village. 139. Food prepared by humans, pure, with meat sauce; Yet my complexion is not like that, O Cakkavāka, as yours. 140. Seeing enmity in yourself, harming human beings; You eat terrified, frightened, therefore your complexion is like that. 141. You are an enemy to all the world, O crow, by evil deeds; The food obtained does not nourish, therefore your complexion is like that. 142. I too, friend, eat, without harming any living beings; Free from anxiety, without fear, sorrowless, fearless from any quarter. 143. So, make an effort, overcome your bad conduct; Live in the world with non-violence, you will be dear, just like me. 144. Whoever does not kill, nor cause to kill, does not conquer, nor cause to conquer; Having loving-kindness towards all beings, for him there is no enmity with anyone. The Cakkavāka Jātaka, the thirteenth. 452. The Bhūripañña Jātaka (14) Truly, you, O greatly wise one, who possess such glory, courage, and wisdom; are not protected from the coming of old age and death, you who eat barley with little relish. Ripening happiness with suffering, choosing from time to time, veiled by desire; opening the doors to welfare, therefore I am content with barley-food. Knowing the time for overcoming, and ripening the goal with counsels; I shall roar the roars of a lion, with that power you will see me again. Some, even happy, do no evil, others, fearing association with disgrace; Being powerful, contemplating great welfare, for what reason do you not cause me suffering? The wise, for the sake of their own happiness, do not commit evil deeds; Even when touched by suffering, even when stumbled, from desire or hatred, they do not abandon the Dhamma. By whatever means, gentle or harsh; one should uplift oneself, then practice the Dhamma. Under the shade of which tree, one might sit or lie down; one should not break its branch, for betraying a friend is evil. From whom a person might learn the Dhamma, and those good people who dispel his doubts; He is indeed his island and refuge, a wise person should not let that friendship decay. 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 with reflection, not without reflection, O lord of the land; For one who acts with reflection, O king, fame and glory increase. What should a person recite in the middle of the night, what knowledge, or what teachings? How can that mortal, in this world and the next, be protected by well-being? Whose gods and all ancestors, creeping things and all beings are always honored with loving-kindness, that, they say, is well-being among beings. 157. He who is humble-minded to all the world, to women, men, and children; patient with harsh words, not speaking in return, that endurance, they say, is well-being. 158. He who does not despise friends and companions, by skill, family, wealth, or birth; of pleasing wisdom, intelligent in time of need, that, they say, is well-being among companions. 159. He whose friends are good, trustworthy, not deceitful; not betraying friends, sharing wealth, that, they say, is well-being among friends. 160. He whose wife is of equal age, harmonious, obedient, loving the Dhamma, having children; of good family, virtuous, devoted to her husband, that, they say, is well-being in wives. 161. He whose king, lord of the earth, is glorious, knows purity and effort; without duplicity, with a good heart, "mine," that, they say, is well-being in kings. 162. He who gives food and drink with faith, garlands, perfumes, and ointments; with a clear mind, rejoicing, that, they say, is well-being in heavens. 163. Whom the elders, by noble Dhamma, purify, the good ones, pleased by righteous conduct; learned sages, virtuous, that, they say, is well-being among Arahants. 164. These indeed are well-beings in the world, praised by the wise, leading to happiness; these should a wise person cultivate here, for there is nothing true in mere auspicious signs. The Great Auspicious Jātaka, the fifteenth. 454. Ghaṭapaṇḍitajātaka (16) 165. Arise, Kaṇha, why do you sleep? What is the use of your sleep? Even your own brother, your heart and right eye; his winds are strong, Ghaṭa is muttering, Kesava. 166. Hearing that speech of his, Kesava, of Rohiṇī's son; quickly arose, afflicted by brotherly sorrow. Why, like a madman, this mere gate; Do you babble "hare, hare"? Who brought you the hare? Of gold, of jewels, of copper, or of silver; Of conch, stone, or coral, I will make you a hare. There are other hares, roaming in the forest; I will bring them to you. What kind of hare do you wish for? I do not wish for these hares, which dwell on earth; I wish for the hare from the moon. Bring that to me, Kesava. Surely, dear friend, you will abandon your life; You desire the undesirable, you wish for the hare from the moon. If you know this, Kaṇha, what you teach to others; Why do you still grieve for your son who died long ago? What cannot be obtained by a human, nor by a non-human; "My born son should not die." How can the unobtainable be obtained? Not by spells, root-medicines, by herbs, or by wealth; Can he be brought back, Kaṇha, for whom you grieve, the departed one. If one has such ministers, wise men; As Ghaṭa, the wise man, would today make one understand. Me, truly burning, like fire sprinkled with ghee; He extinguishes all my grief, as if dousing with water. He has truly drawn out the dart that was lodged in my heart; He who has dispelled the sorrow for my son, me who was overcome with grief. I, with the dart drawn out, am free from sorrow, undisturbed; I do not grieve, I do not weep, having heard you, young man. Thus do the wise, who are compassionate; Turn away from sorrow, as Ghaṭa did his elder brother. The Ghaṭapaṇḍita Jātaka, the sixteenth. The Book of Tens is finished. Its summary – Daḷha, Kaṇha, Dhanañjaya, Saṅkhavara, Raja, Sattaha, Kassa, Takkalinā; Dhamma, Kukkuṭa, Kuṇḍali, Bhojanadā, Cakkavāka. Oh Subhūri, may well-being be.