English
1. Of the greedy, the fickle-minded, the ungrateful, the treacherous; No man, not even a god, should trust women. 2. They do not know what is done or what is duty, nor mother, father, or brother; Ignoble ones, transgressing the Dhamma, they go under the sway of their own mind. 3. Even a long-served, dear and pleasing, compassionate husband, dear as life itself; In dwellings and in duties they abandon him, therefore I do not trust women. 4. For the mind of women is like that of a monkey, like a tree's shadow from branch to branch; The heart of women is restless, wavering, it turns like the rim of a wheel. 5. When they see, looking carefully, a man's wealth worth taking; With smooth words they lead him, like Kambojas lead a horse with a halter. 6. When they do not see, looking carefully, a man's wealth worth taking; They avoid him on all sides, like one who has crossed the river, reached the other shore, abandons the raft. 7. Like a creeper, like fire consuming all, with sharp deceit, like a swift-flowing river; They serve both the dear and the not dear, like a boat (serves) this shore and the other. 8. They are not for one, nor for two, like a market spread out; Whoever thinks they are "mine", would try to bind the wind with a net. 9. Like a river and a road, a tavern, an assembly hall, a water-stall; So are women in the world, there is no limit for them. 10. These are like fire, like the head of a black snake; Like cows (grazing) on much grass, they choose one excellent (man) after another. 11. Fire, an elephant, a black snake, an anointed king, and all women; A man should associate with these with caution, for their true nature is hard to know. 12. Not of excellent complexion, not dear to many, not generous, a woman... should be avoided. Not another's wife, nor for the sake of wealth, these five women should not be associated with. The Cūḷakuṇāla Jātaka, the first. 465. The Bhaddasāla Jātaka (2) 13. Who are you, in pure garments, standing in the sky, in the void? Why do your tears flow? From where has fear come to you? 14. In your own kingdom, O king, they know me as Bhaddasāla. For sixty thousand years, I have stood, honored. 15. While building cities, and houses, O lord of the earth, And various palaces, they did not disregard me. Just as they honored me, so too should you honor me. 16. But I do not see you, a large tree in body, In height and girth, you are beautiful by birth. 17. I will have a palace built, a delightful one-pillared palace; There I will place you, long will be your life, O spirit. 18. Such a thought arose, separation from the body; Let them cut me into many pieces, let them cut me into fragments. 19. Cut at the top and in the middle, then cut at the root; Thus, for me being cut, death would not be painful. 20. Just as hands and feet are cut, and ears and nose of one alive; Then afterwards the head is cut, that death would be painful. 21. Is it pleasant to be cut into fragments, O Bhaddasāla forest-tree? For what reason, for what cause, do you wish to be cut into fragments? 22. The reason for which, the cause that is connected with the Dhamma, I wish to be cut into fragments, O great king, listen to me. 23. My relatives, well-nourished in happiness, born in my shade; I would harm them, which is unpleasant for others. 24. You think a worthy thought, O Bhaddasāla forest-tree; You are a well-wisher of your relatives, I grant you safety. The Bhaddasāla Jātaka, the second. 466. The Samuddavāṇija Jātaka (3) Those people plough and sow, Humans live by the fruits of their deeds; They are not partakers of this island, This is better for us than Jambudīpa. When the moon is three or five nights old, A great surge will come from the ocean; It will engulf this great island, Lest it kill you, go to another refuge. Never will this ocean's water surge, And engulf this great island; That I have seen by many signs, Do not fear, why lament? Rejoice! You have reached this great abode, With abundant food and much drink; I see no fear for you whatsoever, Rejoice with your children and grandchildren. The deva in the southern direction, Who proclaims "safety," his word is true; The northern one knows not of safety or danger, Do not fear, why lament? Rejoice! As these yakkhas speak contradictory words, One declares danger, one safety; So now listen to my words, Quickly, swiftly, lest we all perish. Let us all gather and make a boat, A strong vessel, equipped with all instruments; If this southern one speaks the truth, Then this northern one's denial is vain; That will be for us in case of calamity, And we will not abandon this island. But if the northern one speaks the truth, Then this southern one's denial is vain; Then all of us, boarding that boat, Thus we shall safely cross to the other shore. It is not good to grasp the first as best, Taking the younger one who has come into the path; But whoever here discerns the truth and grasps it, That person truly attains the highest state. Just as those merchants, in the midst of the ocean's waters, Safely sailed by their own efforts; Having understood what is yet to come, Even a little, that wise one does not go too far. Fools, deluded and greedy for pleasures, Do not understand what is yet to come; They sink in present matters, Like those people in the middle of the ocean. A. 36. One should do the deed that is to come, "Lest the deed overwhelm me at the time of the deed." Such a one who has done the deed beforehand, That deed does not overwhelm him at the time of the deed. The Story of the Sea Merchants is the third. 467. The Story of Craving (4) 37. When a person desires a craving, And that craving is fulfilled for him, He is indeed joyful in mind, Having obtained what he wished. 38. When a person desires a craving, And that craving is fulfilled for him, Then he finds a further craving, A thirst for other things. 39. Just as the horn of a horned ox Grows as it grows, So for the foolish person, The ignorant, Thirst and craving Grow as he grows. 40. Rice and barley from the earth, Cattle, horses, servants, and slaves; Even having given these, it is not enough for one, Thus, knowing this, one should live equitably. 41. A king, having forcibly conquered the earth, Dwelling on the great land with its ocean boundaries, Still unsatisfied with this side of the ocean, Would desire even the other side of the ocean. 42. As long as one recalls cravings, One does not find satisfaction in mind; But turning away and seeing them as harmful, Those are truly satisfied who are satisfied with wisdom. 43. The satisfaction of wisdom is supreme, Such a one is not satisfied by cravings; Craving does not bring under its sway A person satisfied with wisdom. 44. One should remove cravings, Being content with little, not greedy; A person like the ocean, He is not satisfied by cravings. 45. Just as a shoemaker cuts leather For a shoe; Whatever cravings one abandons, That brings happiness; If one desires all happiness, One should abandon all cravings. 46. These eight verses have been spoken, All are worth a thousand; Receive them, Great Brahma, May they be accomplished. what you have spoken. 47. Not for me is the purpose with thousands, with hundreds or tens of thousands; Speaking the last verse, my mind is not delighted in sensual pleasures. 48. Indeed, this young man is excellent, a sage knowing all the world; Who this craving, generator of suffering, fully understands, he is wise. The Kāma Jātaka, the Fourth. 468. The Janasandha Jātaka (5) 49. Indeed, these are ten situations, which, not having done before, one later repents, thus spoke Janasandha. 50. Not having gained wealth, one repents, not having accumulated it before; "I did not seek wealth before," thus one later repents. 51. When it was possible before, I did not learn a skill; Difficult is the livelihood of the unskilled, thus one later repents. 52. I was deceitful before, slanderous, a backbiter; Fierce and harsh too, thus one later repents. 53. I was a killer of living beings before, cruel and ignoble too; "I did not revere beings," thus one later repents. 54. Indeed, when there were many, blameless women, "I indulged in another's wife," thus one later repents. 55. Indeed, when there was much, food and drink available, "I did not give a gift before," thus one later repents. 56. Mother and father too, old, with youth gone, "Though capable, I did not support them," thus one later repents. 57. The teacher and instructor, who brings all desired tastes, "I disrespected my father," thus one later repents. 58. Ascetics and brahmins too, virtuous and learned, "I did not attend upon them before," thus one later repents. 59. Good is austerity practiced, and the peaceful attended upon; "But austerity was not practiced before," thus one later repents. 60. And whoever these situations, wisely undertakes, doing the duties of a man, he later does not repent. Janas The Blind Man's Birth Story, the fifth. 469. The Great Black Dog Birth Story (6) 61. Black, black and fearsome, With white fangs, shining bright; Bound by five ropes, Why does your dog bark, O brave one? 62. This will not be for the good of deer, O Usinara; When it becomes a danger to humans, Then Blackie will be released. 63. Little ascetics with bowls in hand, Shaven, clad in robes; When they plough with ploughs, Then Blackie will be released. 64. Female ascetics, renunciants, Shaven, clad in robes; When they roam the world, Then Blackie will be released. 65. Long-lipped ascetics with matted hair, Mud-toothed, dust-headed; When they go demanding debts, Then Blackie will be released. 66. Brahmins, having studied the Vedas and Savitti, And the ritual of sacrifice; When they perform sacrifices for hire, Then Blackie will be released. 67. Mother and father, Aged, their youth gone; When those who are able do not support them, Then Blackie will be released. 68. Mother and father,