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Indeed, for a secret, secrecy is good, For a secret, revelation is not praised; The wise one should endure its non-completion, Only when completed should he speak as he wishes. 332. One should not reveal a secret matter, One should guard it like a treasure; For it is not good when revealed, A secret matter, for those who know. 333. A wise person should not tell a secret to a woman, Nor to an enemy; Nor to one who is bribed by gain, Nor to a man who is a thief of hearts. 334. A secret matter not yet understood, The man who makes it known; For fear of the breaking of his counsel, He endures like a slave. 335. As many as know the secret matter, The secret of the counselor; So many are his anxieties, Therefore, one should not reveal a secret. 336. One should speak a secret apart by day, At night, one should not utter words at an improper time; For eavesdroppers hear the counsel, Therefore, counsel quickly goes to ruin. They rejoice. The Twelfth Jātaka of the Five Sages. 509. The Hatthipāla Jātaka (13) 337. After a long time, indeed, we see, a brahmin with a divine complexion; With great matted hair, bearing a staff, with muddy teeth, with a dusty head. 338. After a long time, indeed, we see, a sage delighting in virtuous qualities; Clad in saffron robes, covered with bark-strips. 339. May your reverence accept, a seat, water, and foot-water from us; We ask your reverence for a price, may your reverence set a price for us. 340. Having studied the Vedas, seek wealth, my son, having established your children in a home; Having fully enjoyed all scents and tastes, then, it is good for that sage to go to the forest. 341. The Vedas are not truths, nor is the acquisition of wealth, nor by gaining sons does one overcome old age; Saints do not speak of release through scents and tastes, the arising of results comes from one's own deeds. 342. Indeed, true is this saying of yours, the arising of results comes from one's own deeds; And these aged parents of yours, may they see you for a hundred years, healthy. 343. O king, best of men, whose friend is death, whose friend is old age; And whoever would know that they will never die, may they see him for a hundred years, healthy. 344. Just as a man in the water, if he steers a boat, brings it to the shore; Even so, sickness and old age constantly, bring a mortal to the power of the Ender. 345. Desires are mud, and desires are a swamp, enchanting, hard to cross, the realm of Death; Those sunk in this mud, in this swamp, being of lowly nature, do not cross to the other shore. 346. This one formerly did a cruel deed, and now this one is caught, not released by me; I will restrain him and protect him, lest he again do a cruel deed. 347. Just as a man in the forest searches for a lost cow, O king, not seeing; Thus lost is my purpose, O Esukārī, How then should I not seek it, O king? 348. "Tomorrow" makes a person decline, "Later" makes him waste away; Knowing that the future is not this, Who, being wise, would put off an arisen desire? 349. I see a young maiden, Like a mother, with eyes like ketaka flowers; Having not enjoyed pleasures in the prime of her youth, Death takes away the maiden. 350. Young, well-born, fair-faced, handsome, Dark-skinned, with a beard like safflower; Having renounced desires and home beforehand, Permit me, O god, I shall go forth. 351. A tree gains its name from its branches, But one whose branches are gone, they call a stump; For me, whose son is gone today, O lady, O Vāseṭṭhī, it is time for alms-begging. 352. As cranes in a swamp at the end of winter, And swans breaking through nets that were made; My sons and husband are going, How then should I not follow, knowing this? 353. These, having eaten and vomited, The birds depart; And those who, having eaten, vomited, They have come into my power. 354. The brahmin has vomited desires, Will you vomit them back again? A man who eats his vomit, O king, Is not to be praised. 355. As one stuck in mud, entangled, A strong one might lift up a weak one; So too have you lifted me up, O lady, O Pañcālī, with your well-spoken verses. 356. Having said this, the great king, Esukārī, lord of the land; Renounced his kingdom and went forth, Like an elephant breaking its bonds. 357. And the king approved of going forth, The foremost hero among men, having abandoned his kingdom; You too are like the king to us, Protected by us, rule the kingdom. 358. And the king approved of going forth, having abandoned his kingdom. The best of men, the hero; I too, alone, shall wander in the world, having abandoned delightful desires. 359. And the king approved of renunciation, having abandoned the kingdom, the best of men; I too, alone, shall wander in the world, having abandoned desires as they are. 360. Times pass, nights cross over, qualities of age gradually abandon; I too, alone, shall wander in the world, having abandoned delightful desires. 361. Times pass, nights cross over, qualities of age gradually abandon; I too, alone, shall wander in the world, having abandoned desires as they are. 362. Times pass, nights cross over, qualities of age gradually abandon; I too, alone, shall wander in the world, having become cool, having overcome all attachment. The Thirteenth, the Hatthipāla Jātaka. 510. The Ayoghara Jātaka (14) 363. That first single night, the youth dwells in the womb; As soon as he arises, he goes, going, he does not return. 364. Not by fighting, not by strength protected, Are men not aged, nor do they die; All this indeed is afflicted by birth and old age, therefore my resolve is to practice the Dhamma. 365. A four-fold army, terrible in form, rulers conquer by force; But they do not strive to conquer death, therefore my resolve is to practice the Dhamma. 366. By elephants, by horses, by chariots, by foot soldiers, surrounded, some are freed; But they do not strive to be freed from death, therefore my resolve is to practice the Dhamma. 367. By elephants, by horses, by chariots, by foot soldiers, heroes break and crush; But they do not strive to break death, therefore my resolve is to practice the Dhamma. 368. Intoxicated elephants, with temples streaming, broken, crush cities, kill people; But they do not strive to crush death, therefore my resolve is to practice the Dhamma. 369. Archers, having made Even heroes, far-shooters, and those who hit at a moment's notice; Cannot shoot down Death, so is my resolve, I practice the Dhamma. 370. Lakes dry up with their mountains and forests, all this wastes away over a long time; All this is broken by the turning of time, so is my resolve, I practice the Dhamma. 371. Indeed, for all men and women alike, life here for living beings is unstable and fleeting; Like a gambler's stake, like a tree on a riverbank, so is my resolve, I practice the Dhamma. 372. Just as fruits fall from trees, so do people fall, young and old, their bodies breaking apart; Women, men, and those of middle age, so is my resolve, I practice the Dhamma. 373. This age is not like the king of stars, what has passed is gone now; Indeed, for the old, there is no delight, how can there be happiness? so is my resolve, I practice the Dhamma. 374. Yakkhas, pisacas, or even petas, when angered, they terrify humans; But they cannot terrify Death, so is my resolve, I practice the Dhamma. 375. Yakkhas, pisacas, or even petas, when angered, they can be appeased; But Death cannot be appeased, so is my resolve, I practice the Dhamma. 376. Offenders, corruptors, and tormentors, kings punish them, knowing their fault; But they cannot punish Death, so is my resolve, I practice the Dhamma. 377. Offenders, corruptors, and tormentors, they can appease kings; But Death cannot be appeased, so is my resolve, I practice the Dhamma. 378. Neither a warrior, nor a brahmin, nor the rich, the strong, or the powerful; Death, the king, has no regard for them, so is my resolve, I practice the Dhamma. 379. Lions, and tigers, and also leopards, forcibly devour those who struggle; Cannot devour Death. they do not dare, that is my conviction, I practice the Dhamma. 380. Magicians performing in the middle of the stage, deceive the eyes of people immediately; They cannot deceive Death, that is my conviction, I practice the Dhamma. 381. Enraged, fierce-venomed snakes, bite and even kill people; They cannot bite Death, that is my conviction, I practice the Dhamma. 382. When enraged snakes bite, healers remove their venom; They cannot remove the venom of Death's bite, that is my conviction, I practice the Dhamma. 383. Dhammantari, Vettaraṇī, and Bhoja, having removed the venom of snakes; They too are heard of as having died, that is my conviction, I practice the Dhamma. 384. Sorcerers, practicing dreadful spells, become invisible with their medicines; They cannot become invisible to the King of Death, that is my conviction, I practice the Dhamma. 385. The Dhamma indeed protects the one who practices Dhamma, Dhamma well-practiced brings happiness; This is the benefit of Dhamma well-practiced, the Dhamma-practitioner does not go to a bad destination. 386. Indeed, Dhamma and non-Dhamma, both do not have the same result; Non-Dhamma leads to hell, Dhamma leads to a good destination. The Ayoghara Jātaka, the fourteenth. Its summary – Mātaṅga, Sambhūta, Sivi, Sirimanta, Rohaṇa, Haṃsa, Sattigumba, Bhallātiya; Somanassa, Campeyya, Brahma, Pañca-paṇḍita, Cirassaṃvata, Ayoghara. The Vīsatinipāta is finished.