English
the bearer of all beings; This is the navel of the earth, descend and pay homage. 72. Those elephants that are, and those born noble; Up to this region, elephants do not approach. 73. Though your noble elephant, send forth the tusked elephant; This region, cannot be approached by an elephant. 74. Hearing that, King Kāliṅga, listening to the soothsayer's words; Sent forth the elephant, "We shall know if his words are true." 75. And sent forth by the king, the elephant roared like a crane; Drew back and sat down, as if unable to bear a heavy burden. 76. Kāliṅgabhāradvāja, knowing the elephant's life was exhausted; Hastily addressed King Kāliṅga; "Change to another elephant, the elephant's life is exhausted, O great king." 77. Hearing that, Kāliṅga, hastily changed elephants; As soon as the king changed, the elephant fell right there on the ground; Just as the soothsayer's words, so it was with the elephant. 78. King Kāliṅga said this to the brahmin Kāliṅga; "You are indeed a Buddha, omniscient, all-seeing." 79. Not assenting, the brahmin Kāliṅga said this; "We are soothsayers, the Buddhas are omniscient, O great king." 80. The omniscient, all-knowing Buddhas do not know by marks; We are men of tradition, the Buddhas know all. 81. Having honored the Enlightenment, having not abandoned enlightenment, having not abandoned enlightenment, having not cherished that enlightenment, while various instruments were playing; Having brought garlands and unguents, then the king approached. 82. Sixty thousand cartloads of flowers were gathered; King Kalinga worshipped the supreme Bodhi-maṇḍa. The Kalinga Bodhi Jātaka, the Sixth. 480. The Akitti Jātaka (7) 83. Seeing Akitti, the contemplative, Sakka, lord of beings, said: "What do you wish for, Great Brahmā, meditating alone in the heat?" 84. "Rebirth is suffering, Sakka, and the breaking up of the body; delusion and death are suffering, therefore I meditate, Vāsava." 85. "In this well-spoken word of yours, fitting and well-expressed; I grant you a boon, Kassapa, whatever you desire in your mind." 86. "If you grant me a boon, Sakka, lord of all beings; that by which men, having obtained sons, wives, wealth, grain, and dear things, are not satisfied—may that greed not dwell in me." 87. "In this well-spoken word of yours, fitting and well-expressed; I grant you a boon, Kassapa, whatever you desire in your mind." 88. "If you grant me a boon, Sakka, lord of all beings; fields, land, gold, cattle, horses, servants, and laborers— that by which, when born, they perish— may that hatred not dwell in me." 89. "In this well-spoken word of yours, fitting and well-expressed; I grant you a boon, Kassapa, whatever you desire in your mind." 90. "If you grant me a boon, Sakka, lord of all beings; may I not see a fool, nor hear one, nor associate with a fool; may I not converse or speak with a fool, nor approve of it." 91. "What has a fool done to you? Tell me the reason, Kassapa; Why, Kassapa, do you not desire to see a fool?" 92. "He leads to ruin." Indeed, a fool, he engages in what is not proper; He is ill-disciplined, when rightly spoken to, he gets angry; He does not know discipline, it is good not to see him. 93. For this well-spoken word of yours, this fitting, well-expressed saying; Kassapa, I grant you a boon, whatever you wish in your mind. 94. If you grant me a boon, Sakka, lord of all beings; May I see the wise, hear the wise, dwell with the wise; May I converse and talk with the wise, that I would do and that I would approve. 95. What has the wise one done to you, tell me the reason, Kassapa; Why, Kassapa, do you long for the sight of the wise one? 96. The wise one leads rightly, he does not engage in what is not proper; He is well-disciplined, when rightly spoken to, he does not get angry; He knows discipline, it is good to associate with him. 97. For this well-spoken word of yours, this fitting, well-expressed saying; Kassapa, I grant you a boon, whatever you wish in your mind. 98. If you grant me a boon, Sakka, lord of all beings; Then, at the end of the night, at the rising of the sun; May divine foods appear, and virtuous beggars. 99. May my giving not diminish, may I not regret after giving; May my mind be clear when giving, this boon, Sakka, I choose. 100. For this well-spoken word of yours, this fitting, well-expressed saying; Kassapa, I grant you a boon, whatever you wish in your mind. 101. If you grant me a boon, Sakka, lord of all beings; May you not come to me again, this boon, Sakka, I choose. 102. By many ascetic practices, men and also women; Long for your sight, what fear is there in my seeing? 103. Seeing such a divine form, abundant with all desires; I might neglect my ascetic practice, this is the fear in seeing you. The seventh, Akittijātaka. 481. Takkāriya I myself, a fool, spoke ill, Calling a snake in a frog-filled forest; Because of that, I fall into this pit, Indeed, speaking too much is not good. A mortal who speaks too much obtains Bondage, death, sorrow, and lamentation; Here, you blame yourself, O teacher, for what they bury in the pit. Why did I ask Tuṇḍila, Who would make his brother black? I am naked and deprived of my pair of clothes, This matter, too, is very much like that. He who, not fighting among those who fight, A sparrow flew between two rams; He was crushed there by the rams' heads, This matter, too, is very much like that. Four men seized a book, Protecting one person; All of them lay with broken heads, This matter, too, is very much like that. Just as a goat, tied in a bamboo thicket, While struggling, found a sword; By that, its throat was cut, This matter, too, is very much like that. These are not gods, nor sons of gandhabbas, These are deer that have come into my power; Let them cook one for the evening meal, And cook one again for the morning meal. A hundred thousand ill-spoken words Are not worth a sixteenth part of a well-spoken word; One who fears ill-spoken words is defiled, Therefore, be silent, O kimpurisa, not foolish. Release that one who spoke to me, And let them take her to the Himālaya mountain; But give this one to the great kitchen, And let them cook her for the morning meal, early. Pajju Animals have their own lords, this populace has animals as lords; You are the lord, great king, I am the lord of my wife; Knowing one of the two, one should go to the mountain, freed. 114. Indeed, one should not avoid blame well, various people should be served, O king of men; By which one person receives praise, by that same another receives blame. 115. All the world is pervaded by mind, and filled with mind, all the world is mindful in mind; All beings separately have their own minds, whose mind's sway does one not follow here? 116. The kimpurisa with his wife was silent, who now spoke, afraid of fear; He is now freed, happy, healthy, indeed, speech is powerful for men. The Takkāriya Jātaka, the eighth. 482. The Rurumiga-rāja Jātaka (9) 117. To him I will give a splendid village, and adorned women; Who tells me about this deer, the best of deer. 118. Give me a splendid village, and adorned women; I will tell you about this deer, the best of deer. 119. In this forest thicket, mangoes and sāla trees are in bloom; Covered with cochineal insects, there stands this deer. 120. Making his bow unerring, he approached, fitting an arrow; And the deer, seeing the king, spoke from afar. 121. Wait, great king, do not shoot me, O bull among charioteers; Who indeed told you this, that here stands this deer? 122. That evil-doing man, indeed, stands nearby; He indeed told me this, that here stands this deer. 123. Indeed, truly they said, some men here; A floating log is better, but not such a man. 4. Why, O Ruru, do you blame the deer, Why the birds, why humans? For a great fear has come upon me, Hearing you speak in human tongue. 125. He whom I rescued, being carried away, In the great water, in the swift current; From that very cause, fear has come to me, Painful indeed, O King, is association with the wicked. 126. So I will cast this four-footed bird, A body-piercer, into his heart; I will kill that betrayer of friends, that doer of evil, Who does not acknowledge such a deed done for him. 127. O King, the good never praise The killing of a fool by a wise man; Let the wicked one go home if he wishes, And give him what he has lost; And I shall be your servant. 128. Indeed, Ruru is one of the hundred, Who, though ill-treated by a human, did not betray him; Let the wicked one go home if he wishes, And I will give him what he has lost; And I will grant you freedom of action. 129. It is easy to understand the cries of jackals, And the calls of birds; But the speech of humans, O King, Is harder to understand than that. 130. Even if a person thinks, "This is my relative, friend, or companion"; He who was formerly well-disposed, Later becomes an enemy. 131. The country folk have gathered, And the townspeople have gathered; The deer are eating the crops, Let the king prevent that. 132. Let the country be ruined if it wishes, And the kingdom perish; But I will not betray Ruru, Having given him the gift of safety. 133. Let my country not exist, And the kingdom perish; But I will not speak falsely, Having given a boon to the king of deer. The Rurumigarāja Jātaka, the ninth. 483. The Sarabhamiga Jātaka (10) 134. A person should always hope, A wise person should not despair; For I see myself, That what I wished for has come to pass. 135. A person should always hope, And not despair. O wise one; I see myself, lifted from the water to dry land. 136. A man should strive, a wise one should not despair; I see myself, as I wished, so it has come to be. 137. A man should strive, a wise one should not despair; I see myself, lifted from the water to dry land. 138. Even a wise man, afflicted by suffering,