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13. The Thirteenth Nipāta 474. The Mango Jātaka (1) 1. You brought me mango fruits before, small and large, O holy man; With those same spells, now for you, the tree fruits do not appear, O brahmin. 2. I await the conjunction of stars, not seeing the moment and instant in the spells; Having obtained the conjunction of stars and the moment, I will surely bring abundant mango fruits. 3. You did not speak of the conjunction of stars before, nor did you mention the moment and instant before; You yourself brought abundant mango fruits, endowed with color, fragrance, and taste. 4. By the chanting of spells, before for you, tree fruits appeared, O brahmin; But today you cannot even chant the spell, what kind of practice is this of yours today? 5. A Caṇḍāla's son gave them to me, and taught me the spells and their nature rightly; "Do not ask me my name and lineage, lest the spell abandon the purpose." 6. So I, questioned by the king, overcome by hypocrisy, spoke falsely; "These spells belong to a brahmin," I said wrongly, my spell is lost, I, wretched, weep. 7. Whether castor plants or neem trees, or coral trees; One seeking honey finds honey, that is indeed the best tree for him. 8. Khattiyas, brahmins, Vessas, Suddas, Caṇḍālas, Pukkusas; From whom one learns the Dhamma, that one is indeed the best person for him. 9. Give this wretch punishment and death, seize him by the neck and drag him away; He who, having obtained the highest good with difficulty, destroyed it through excessive pride. 10. As one who, thinking himself equal, might fall into a pit, a cave, a stinking hell; Or might tread on a black snake, thinking it a rope; as a blind man might grasp at a light; Even so, you, wise one, have stumbled me. to him, give back the spell. 11. By Dhamma I gave you the spell, and you too received it by Dhamma; I told you my very own mind, the spell will not abandon you, established in Dhamma. 12. Whoever, a fool, a spell with difficulty obtained, which is hard to get today in the human world; even having obtained it, a person of little wisdom, destroys it, speaking falsely. 13. To a fool, a deluded one, an ungrateful one, one who speaks falsely, one unrestrained; we do not give spells to such as these, where are the spells? Go, I do not like you. The Ambajātaka is the first. 475. The Phandanajātaka (2) 14. A man with an axe in hand, you stand having entered the forest; Asked by me, friend, tell me, what wood do you wish to cut? 15. You roam the forests, even and uneven; Asked by me, friend, tell me, what wood is strong for the felloe? 16. Neither sal nor khadira, nor assakaṇṇa, much less dhava; A tree called phandana, that wood is strong for the felloe. 17. What kind are its leaves, or what kind is its trunk? Asked by me, friend, tell me, so that we may know the phandana. 18. Whose branches hang down, they bend but do not break; That tree is called phandana, at whose root I stand. 19. For spokes, for wheel-hub, for pole, felloe, and chariot; For all your work, this phandana will be suitable. 20. Thus the phandana tree, spoke at once; I too have a word, Bharadvaja, listen to me. 21. From the branch of this one, cut four fingers up; With that, the felloe Thus the Phandana tree, at once conceived hatred; Bringing suffering to the existing and non-existing, of the goats. Thus the Phandana tree the goat, and the goat the Phandana tree; By mutual dispute, they mutually destroyed each other. Just so among humans, where dispute arises; They dance the peacock's dance, like those goats and Phandana tree. This I tell you, may you be well, all who are gathered here; Rejoice, do not dispute, do not be like the goats and Phandana tree. Learn only harmony, this is praised by the Buddhas; One who delights in harmony, established in Dhamma, does not fall from security. The Phandana Jātaka, the second. Alight here, O swan, dear to me is your sight; You have arrived as a lord, declare what is here. By hearing, some become dear, but by seeing, the desire of some fades; By seeing and hearing, some become dear, are you dear to me by sight? By hearing, you are dear to me, and even more so by coming into sight; Being thus pleasant to see, dwell, O swan, near me. We would dwell in your house, always honored and revered; But one day, intoxicated, you might say, "Let them cook for me the king of swans." Fie upon that drinking of liquor, which is dearer to me than you; Nor will I drink liquor, as long as you dwell in my house. Easy to understand is the cry of jackals, and of birds; But the cry of humans, O king, is harder to understand than that. Even if a person thinks, "He is a relative, a friend, or a companion"; He who previously... having been not, afterwards becomes a foe. 34. In whom the mind settles, not far away, even with him; Even if near, he is far, in whom the mind does not settle. 35. Within, he is of a serene mind, beyond the ocean, of a serene mind; Within, he is of a corrupted mind, beyond the ocean, of a corrupted mind. 36. Those who dwell together separate, those who are foes, O chief of chariots; Though far apart, they dwell together, by mind, O enhancer of the realm. 37. By dwelling too long, the dear becomes unloved; We bid you farewell, before we become unloved by you. 38. If, to those who thus entreat, you do not acknowledge our folded hands; To a hundred attendants, you do not heed our words; Thus we implore you, make another turn. 39. If, as we thus dwell, there will be no hindrance; Neither to you, O great king, nor to me, O enhancer of the realm; Perhaps we may see each other, after the passing of days and nights. The Javanahaṃsa Jātaka, the third. 477. The Cūḷanārada Jātaka (4) 40. Your firewood is not split, your water is not brought; Your fire is not kindled, why do you meditate like a fool? 41. I cannot dwell in the forest, Kassapa, I address you; Dwelling in the wilderness is painful, I wish to go to the country. 42. How I, having gone from here, in whatever country I may dwell; May learn good conduct, O Brahma, teach me that Dhamma. 43. If, having left the forest, and forest roots and fruits; You prefer dwelling in the country, then listen to this Dhamma of mine. 44. Do not partake of poison, avoid the precipice; And do not sink in the mud, be careful with the poisonous snake. 45. What is poison or a precipice, or mud for a celibate? What You speak of a venomous snake, tell me about it, as I ask; 46. An intoxicant, dear one, in the world, is called liquor; Pleasant, fragrant, charming, sweet, like honey-nectar; That, the noble ones call poison, for the holy life, Nārada. 47. Women, dear one, in the world, torment the heedless; They steal the young man's mind, like wind a tossed cotton tuft; This is called a precipice, for the holy life, Nārada. 48. Gain, fame, honor, and veneration in other families; This is called a mire, for the holy life, Nārada. 49. Powerful, dear one, kings, inhabit this earth; Such human lords, great ones, dear Nārada. 50. Of rulers, of overlords, do not walk at their feet; This is called a venomous snake, for the holy life, Nārada. 51. Seeking food, at mealtime, whatever house one approaches; Whatever is skillful there, there one should seek alms. 52. Having entered another's house, for drink or for food; Eat moderately, consume moderately, and do not fix your mind on forms. 53. Cattle-sheds, liquor, gambling, assemblies, and places of scattering; Avoid them from afar, as if they were uneven paths. 54. I sent messengers to you, brahmin, as you meditated on the bank of the Ganges; Questioned by them, you did not reply, is your suffering a secret matter? 55. If suffering arises for you, O enhancer of the Kāsī realm; Do not tell it to him, who cannot release you from that suffering. 56. Whoever, of that arisen suffering, even a single part, bit by bit; Could release by the Dhamma, willingly to him... Easy to understand the howling of jackals, And the cries of birds; The speech of humans, O king, Is harder to understand than that. Even if a person thinks, "This is a relative, a friend, or a companion"; He who was formerly well-disposed, Afterwards becomes an enemy. The being who, unasked about his own suffering, Reveals it at an inappropriate time; His non-friends become joyful, His well-wishers become sad. Knowing the right time for such a one, And knowing the single mind of the wise; The wise one should speak of the severe things to another, He should utter gentle, meaningful words. If he should know it to be unbearable for himself, "These are not for my happiness"; The wise one should endure the severe things alone, Regarding truth, shame, and moral dread. Wandering through countries, Villages and royal capitals; Begging, O great king, Desiring wealth for my teacher. From householders, royal officials, And great wealthy brahmins; I obtained seven gold coins, O lord of men; They are lost to me, O great king, therefore I grieve greatly. Those men, O great king, Considered in my mind; Were not able to release me from suffering, Therefore I did not speak to them. But you, O great king, Considered in my mind; Are able to release me from suffering, Therefore I revealed it to you. To him, the enhancer of the Kāsī kingdom, Being pleased, gave; Fourteen gold coins, Made of pure gold. King Kāliṅga, a universal monarch, Ruling the earth righteously; Went near the Bodhi tree, With a mighty elephant. Kāliṅga and Bhāradvāja, Having taken the ascetic of the Kāliṅga royal family, Who was turning the wheel (of righteousness), Spoke this with joined palms. Descend, O great king, The ground is raised like an ascetic. [recited together]; Here, the Buddhas, unsurpassed, the Fully Awakened Ones, shine forth. 70. Turning to the right, creepers and grasses in this place; This is the navel of the earth, so we have heard, O great king, in the chants. 71. Of the earth bounded by the ocean,