English
One should not associate with one who does not associate; That is the way of a bad person, Who does not associate with one who associates. 133. He who does not associate with one who associates, Who does not serve one who serves; He is indeed the worst of men, Like a deer dependent on a branch. 134. From too frequent association, And from not meeting at all; By these, friends decay, And by asking at the wrong time. 135. Therefore one should not go too often, Nor should one go too rarely; One should ask at the right time, Thus friends do not decay. 136. By dwelling too long, The dear becomes undear; Indeed, we bid you farewell, we go, Before we become undear to you. 137. If thus, of those who beg, You do not understand the folded hands; Of a hundred attendants, You do not heed our words; Thus we implore you, That you make a return visit. 138. If, as we dwell, There will be no obstacle; For you, O great king, Or for me, O enhancer of the realm; Perhaps we may see each other, After the passing of days and nights. 139. If by impulse, by association, one acts according to a state; unwillingly, what should not be done, or what should be done, one does; in what is done unwillingly, how here is one stained by evil? 141. ‘‘If that meaning and doctrine is good and not evil; if your word is true, the monkey was well-slain by me. 142. ‘‘If indeed of your own doctrine you know the fault; you should not blame me, for such is your doctrine’’. 143. ‘‘If the Lord of all the world determines life; prosperity and misfortune, and good and evil deeds; the person who follows instructions, the Lord is stained by that. 144. ‘‘If that meaning and doctrine is good and not evil; if your word is true, the monkey was well-slain by me. 145. ‘‘If indeed of your own doctrine you know the fault; you should not blame me, for such is your doctrine’’. 146. ‘‘If due to past deeds one experiences pleasure and pain; the old evil deed done, that debt is released; by release from old debt, how here is one stained by evil? 147. ‘‘If that meaning and doctrine is good and not evil; if your word is true, the monkey was well-slain by me. 148. ‘‘If indeed of your own doctrine you know the fault; you should not blame me, for such is your doctrine’’. 149. ‘‘By clinging to the four (elements) the body of beings arises; and from where the body arises, there it also returns; here indeed the living being lives, and having passed away, it perishes. 150. This world perishes, both fools and the wise; when the world is perishing, how here is one stained by evil? 151. ‘‘If that meaning and doctrine is good and not evil; if your word is true, the monkey was well-slain by me. 152. ‘‘If indeed of your own doctrine you know the fault; you should not blame me, for such is your doctrine’’. 153. ‘‘The knowers of the field say... in the world, fools who consider themselves wise. One might kill mother, father, and even an elder brother; One might kill son and wife, if such a purpose were to arise. 153. "From the shade of which tree, one might sit or lie down; One should not break its branch, for a betrayer of friends is evil. 154. "But when a purpose arises, one might uproot it completely; My purpose is with the monkey, it was well-killed by me. 155. "If that purpose and Dhamma are good, and not evil; If your word is true, the monkey was well-killed by me. 156. "If you recognize the fault in your own statement; You would not blame me, for your statement is like that. 157. "A person who speaks without cause, and one who is arrogant; And one who denies past deeds, and one who is a fortuneteller. 158. "These are bad people in the world, fools who consider themselves wise; Such a one would commit evil, and cause others to commit it too; Association with bad people, ends in suffering, with bitter fruit. 159. "In the form of a ram, a wolf formerly, unhesitatingly approaches a flock of goats; Having killed a ewe, a she-goat, and a he-goat, terrifying them, it goes wherever it pleases. 160. "Likewise, some ascetics and brahmins, having made a disguise, deceive people; Fasting, sleeping on the ground, dirt and dust, squatting exertion; Eating at intervals and not drinking, evil-doers who claim to be Arahants. 161. "These are bad people in the world, fools who consider themselves wise; Such a one would commit evil, and cause others to commit it too; Association with bad people, ends in suffering, with bitter fruit. 162. "Those who say there is no effort, and those who speak without cause; Those who describe the actions of others and oneself, as empty. 163. These bad men in the world, Fools who think themselves wise; Such a one would do evil, And also make others do it; Association with bad men, Ends in suffering, with bitter fruit. 164. If there were no effort, For good or bad deeds; The king would not support a carpenter, Nor would he have machines made. 165. But since there is effort, For good and bad deeds; Therefore he has machines made, The king supports a carpenter. 166. If for a hundred years the sky, Did not rain, nor snow fall; This world would be destroyed, This populace would perish. 167. But since the sky rains, And snow also falls; Therefore crops ripen, And the realm is long protected. 168. If among cows crossing, The lead bull goes crooked; All of them go crooked, When the leader has gone crooked. 169. Just so among humans, He who is considered best; If he practices unrighteousness, How much more the other people; The whole realm lies in suffering, If the king is unrighteous. 170. If among cows crossing, The lead bull goes straight; All the cows go straight, When the leader has gone straight. 171. Just so among humans, He who is considered best; If he practices righteousness, How much more the other people; The whole realm lies in happiness, If the king is righteous. 172. Of a great fruit-bearing tree, He who cuts unripe fruit; Does not know its taste, And its seeds are destroyed. 173. A realm like a great tree, He who rules unrighteously; Does not know its essence, And his realm is destroyed. 174. Of a great fruit-bearing tree, He who cuts ripe fruit; Knows its taste, And its seeds are not destroyed. 175. A realm like a great tree, He who rules righteously; Knows its essence, And his realm is not destroyed. 176. And the king who a country, Rules unrighteously With all medicines that king, the warrior, is at odds. 177. Likewise harming townspeople, who are engaged in trade; In matters of revenue, he is at odds with his treasury. 178. Harming those skilled in battle, who have exerted themselves in combat; The king, harming the exalted, is at odds with his army. 179. Likewise, harming ascetics, self-restrained, holy-livers; The unrighteous warrior, he is at odds with heaven. 180. And that king, unrighteous, who kills his blameless wife; He brings forth a cruel state, and is at odds with his sons. 181. He should practice righteousness in the countryside, in the towns, and among the armies; And he should not harm ascetics, he should treat his sons and wives equally. 182. Such a lord of the earth, protector of the realm, without anger; Makes his enemies tremble, like Indra, lord of asuras. The Great Bodhi Jātaka, the third. The Fifties Section is finished. Its summary – The first is called Saniḷīnika, and the second is the excellent Saummadanti; And the third is called Bodhisirī, thus these three have been told by the Victor.