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Nor patience, nor gentleness, nor is he fully extinguished. 70. How is he a brahmin? How does he become perfect? And how is he fully extinguished? How is one called righteous? 71. Without attachment to fields, without possessiveness, without craving, without greed for evil, with craving for existence destroyed; One who acts thus is a brahmin, secure; they declared him established in Dhamma. 72. Kshatriyas, brahmins, Vaishyas, Shudras, Chandalas, Pukkusas; All are gentle, disciplined, all are fully extinguished; Among all those who are cooled, is there one better or worse? 73. Kshatriyas, brahmins, Vaishyas, Shudras, Chandalas, Pukkusas; All are gentle, disciplined, all are fully extinguished; Among all those who are cooled, there is none better or worse. 74. Kshatriyas, brahmins, Vaishyas, Shudras, Chandalas, Pukkusas; All are gentle, disciplined, all are fully extinguished. 75. Among all those who are cooled, there is none better or worse; You practice the praised brahminhood, from a family of learned brahmins. 76. With various colored cloths, a mansion is covered; There is no shadow of those cloths, that passion does not arise. 77. Just so among humans, when young men are purified; They abandon their birth, having understood the Dhamma, the good vow. The Uddālaka Jātaka, the fourth. 488. The Bhisa Jātaka (5) 78. Horses, cows, silver, gold, and And may he here obtain what is pleasing; May he be endowed with sons and wives, he who took your lotus roots, O brahmin. 79. May he wear garlands and Kasi sandalwood, may he have many sons; May he have intense longing for sensual pleasures, he who took your lotus roots, O brahmin. 80. May he be rich in grain, a farmer, renowned, a householder with sons, wealthy, with all desires; May he dwell in a house, not seeing old age, he who took your lotus roots, O brahmin. 81. May he be a warrior, acting with force, a king of kings, powerful, renowned; May he dwell on the earth with its four borders, he who took your lotus roots, O brahmin. 82. May he be a brahmin, not free from passion, engaged in auspicious times and paths; May a renowned ruler honor him, he who took your lotus roots, O brahmin. 83. May he be a reciter of all the Vedas, may all the world consider him an ascetic; May the people of the country honor him, having gathered, he who took your lotus roots, O brahmin. 84. May he enjoy a prosperous village, excellent, with four gates, indeed given by Vasava; May he approach death not free from passion, he who took your lotus roots, O brahmin. 85. May he be a village headman among his friends, rejoicing with dances and songs; May he not suffer any misfortune from the king, he who took your lotus roots, O brahmin. 86. May she whom a sole king, having conquered the earth, places as chief of a thousand women; May she be the foremost of women, she who took your lotus roots, O brahmin. 87. Indeed, may she for all the assembled sages, eat sweet food without trembling; May she wander, boasting of her gains, she who took your lotus roots, O brahmin. 88. May he be a resident in a great monastery, may he be a new worker in Kajaṅgalā; May he make a window opening for the day, he who took your lotus roots, O brahmin. 89. May he be bound by six hundred snares, Let him be expelled from the delightful forest to the capital; Let him be struck by the goads of the elephants, he who stole your lotus roots, O brahmin. With a garland of gourds, ears pierced with tin, beaten with sticks, let him go to the snake's mouth; With a loincloth tied, let him wander the streets, he who stole your lotus roots, O brahmin. Whoever says "lost" of what is not lost, let him obtain and enjoy desires; Let him meet death in the middle of his house, or whoever, sirs, suspects anyone. What they seek and wander for in the world, this is desired and lovely to many; Dear and delightful here in the world of living beings, why do sages not praise sensual pleasures? Indeed, in sensual pleasures they are struck and bound, in sensual pleasures sorrow and fear arise; In sensual pleasures, lords of beings, heedless, perform evil deeds out of delusion. Those of evil conduct, having produced evil, at the breaking up of the body, go to hell; Having seen the danger in sensual pleasures, therefore sages do not praise sensual pleasures. Testing the sages, the lotus roots, I took them from the bank and placed them on dry land; Pure and blameless sages dwell, these are your lotus roots, O holy one. They are not actors, nor are they playthings, not relatives, nor are they your friends; On what support, O thousand-eyed one, do you play with the sages, O king of devas? You are my teacher and my father, this is the refuge for one who has stumbled, O Brahma; Forgive this one offense, O greatly wise one, for the wise are not strong in anger. Well-dwelt for one night by the sages, whom we see as the lord of beings, Vasava; May all of you, sirs, be well-minded, for the brahmin has returned the lotus roots. I and Sāriputta, and Moggallāna and Kassapa; Anuruddha, Puṇṇa, Ānanda, then were the seven brothers. And the sister Uppalavaṇṇā, and the maid Khujjuttarā then; Citta the householder, the servant, the yakkha Sātāgira. Then. 101. The elephant Pālileyya then, the chief monkey Madhudo; Kāḷudāyī then was Sakka, thus hold in mind this Jātaka. The Fifth, the Bhisa Jātaka. 489. The Suruci Jātaka (6) 102. The Queen, Suruci's wife, I was brought first; Ten thousand years, that Suruci honored me. 103. I, O brahmin, the king, the Videhan, lord of Mithilā; I do not know by body, by speech or by mind; I slighted Suruci, openly or secretly. 104. By this truth-speaking, let a son be born, O sage; If I speak falsely, let my head split into seven. 105. My husband's mother, my mother-in-law, and father, my father-in-law; They, O brahmin, were my instructors, as long as they lived. 106. I, delighting in non-harming, desirous of righteousness, living righteously; I respectfully served them, day and night, untiringly. 107. By this truth-speaking, let a son be born, O sage; If I speak falsely, let my head split into seven. 108. Sixteen thousand women, co-wives, O brahmin; Among them, envy or anger, never arose in me. 109. I rejoice in their welfare, and none is disliked by me; I feel compassion for them as for myself, always all my co-wives. 110. By this truth-speaking, let a son be born, O sage; If I speak falsely, let my head split into seven. 111. Slaves, workers, servants, and others who depend on me; I employ them righteously, always with joyful senses. 112. By this truth-speaking, let a son be born, O sage; If I speak falsely, let my head split into seven. 113. Ascetics and brahmins, and other beggars; I satisfy with food and drink, always with pure hands. 114. By this truth-speaking, let a son be born, O sage; If falsely If I speak a lie, may my head split into seven pieces. 115. On the fourteenth, on the fifteenth, and on the eighth of the fortnight; And the special fortnight, endowed with eight factors; I observe the Uposatha, always restrained in virtues. 116. By this truth-speaking, may a son be born to the sage; If I speak a lie, may my head split into seven pieces. 117. All those virtuous qualities, O glorious princess; Are found in you, good lady, which you praise in yourself. 118. A Khattiya, perfect in birth, nobly born, glorious; A righteous king of the Videhans, a son will be born to you. 119. You, covered in dust and dirt, standing in the sky in distress; Speak a pleasing speech, which is dear to my heart. 120. Are you a deity from heaven, or a powerful sage? Who are you, having arrived here? Reveal yourself to me. 121. Whom the hosts of gods worship, assembled in Sudhammā; I am Sakka, the thousand-eyed, I have come to you. 122. Women in this world, who are of equal conduct; Intelligent, virtuous, devoted to their husbands as gods. 123. To such a wise, pure-acting woman; Gods come to see, non-humans to a human. 124. And you, good lady, by good deeds, and good conduct in the past; Are born in this royal family, endowed with all desires. 125. And this, O princess, is a gain for you in both ways; Rebirth in the world of gods, and fame in this life. 126. Long, O wise one, be happy, protect righteousness in yourself; I now go to the heaven, your sight was dear to me. The Sixth, Suruci Jātaka. 490. The Jātaka of the Five Uposatha-Observers (7) 127. Now you are unconcerned, O pigeon, O bird, you have no need for food; Enduring hunger and thirst, why, sir, are you observing the Uposatha, O pigeon? 128. Formerly, I was infatuated with a hen-pigeon, in this very place, we both enjoyed ourselves; Then a fowler caught the hen-pigeon, unwillingly, I was without her. 129. Due to her separation, from various existences, I experienced mental suffering; Therefore, I observe the Uposatha, may lust not come to me again. 130. O serpent, you who move crookedly, with a forked tongue, with fangs as weapons, you are a dreadful, poisonous snake; Enduring hunger and thirst, why, sir, are you observing the Uposatha, O long one? 131. There was a strong bull belonging to a villager, with a moving hump, endowed with beauty and strength; He stepped on me, I, angered, bit him, afflicted by pain, he met his death. 132. Then people, having come out of the village, having cried and wept, departed; Therefore, I observe the Uposatha, may anger not come to me again. 133. Many meats of the dead in the charnel ground, those are delightful foods for you; Enduring hunger and thirst, why, sir, are you observing the Uposatha, O jackal? 134. I entered the belly of a great elephant, delighting in the corpse, greedy for elephant flesh; Hot winds and sharp rays, they dried up its dung-passage. 135. I became thin and pale, venerable sir, there was no way for me to get out; And a great cloud suddenly rained, it moistened its dung-passage. 136. Then I came out, venerable sir,