a collection of
Buddhist Wisdom Verses

chosen by

The Most Venerable

Rerukane Candavimala Mahanāhimi

(Former Mahānāyaka of the Sri Lankan Svejin Nikāya)

re-edited and translated by

Ānandajoti Bhikkhu

(2010/2554)

Preface

After hearing the Dhamma people understand what is good and bad,

After hearing these verses my mind delights in the Dhamma.

from the Sutasomajātakaṁ

The following work is based on a book known under its Sinhala title as the Buddha Nīti Saṅgrahaya of Ven. Rerukane Candavimala, the former Mahānāyaka of the Swejin Nikāya in Sri Lanka, which is my ordination sect.

Ven. Rerukane Candavimala, who passed away in 1999 just short of his 100th brithday, was one of the foremost scholars in Sri Lanka in the 20th century, and his works, which cover the whole range of Buddhist studies, including Vinaya, Discourses, Abhidhamma and Meditation, are all still standard works of reference in the country.

Unfortunately his impact has been limited to the Sinhala speaking peoples, as only one of his many works (there are more than 30) has so far been translated into English: Analysis of Perfections (BPS, Kandy 2003), original title (Paramatthaprakaranaya).

I hope the present work, which has been a long-cherished project, will go some way to making his name better known in the English-speaking world, and it is offered as a small tribute to the Venerable Monk's life and work.

* * *

In preparing this volume for publication I have made a number of changes which seemed necessary during the course of my working on the text.

The most obvious of these is the division of the verses into chapters, whereas in the original they were organised into hundreds (sataka).{1} I feel this helps to identify the sections and makes it easier for people to access relevant material also. The chapters are each around 20 verses long, so another advantage is they become easy enough to read and digest a chapter at a time.

I have also added in a short synopsis of the story that forms the basis for the verses, as in many cases it was difficult or even impossible to make sense of the verse without it, especially when there were references to characters in the verses that appeared in the stories; and I have further pointed out the moral of the verses.{2}

In a few cases, where I felt that some verses contained matter that is offensive to our modern sensibilities, I have replaced them with verses which I deem to be more appropriate.{3}

It has proved necessary to re-establish the texts that were used. I was not intending to do this, but the fact of the matter is the original publication contains many mistakes in the printing, and in checking these it also became clear that there were many readings that could be adopted that would make better sense than the ones the text employed. I therefore eventually checked the text (Text) against the Sinhalese Buddha Jayanti (BJT) edition, the Burmese Chaṭṭha Saṅgāyana (ChS) and the Royal Thai (Thai) editions also.

I have also added in better references than were given in the original, where it would only say something like: Saṁyutta Nikāya; or Dh. Malavagga; or 30 Ni. Mahākapi Jā; and so on. Here I give more exact references: SN 1.1.76 Najīratisuttaṁ; Dhp 246-7 Pañca-Upāsakavatthu (the title coming from the commentary); Jā 516 Mahākapijātakaṁ. I have included some cross-references when they came to my notice, though I would have liked to have been more thorough about this.

I have divided the text into 3 editions so that readers can find the most appropriate one for their reading. The first is in Pāḷi-only, which shows the complete framework for the establishment of the text, including all the metrical information that helped in choosing the readings. I have also read in the text and am making it available as mp3 files, so that students can hear what the text and the metres sound like.

The Text and Translation edition on the other hand leaves out all the metrical information, and presents the text with the Pāḷi and the translation line by line, and gives a translation of the alternative readings, whenever they differed from the adopted text. This is useful for students, who want to gain access to the original language, but for whom a translation is still a necessary help.

The English-only edition is for those who simply want to read and understand the teachings that are contained in the verses, or are seeking advice on the best way of living their everyday lives.

I have included the Pāḷi in this edition, but I have deliberately avoided annotation here so that the message can be better conveyed, and also because this section is being published as audio .mp3 files, where annotation is superfluous. This edition is also available in .epub and .mobi formats for your eReader.

I have complemented the various editions by adding in various hyperlinked indexes that help access the material, and that are contained in the most relevant edition. There are also separate introductions to the different versions, giving extra and relevant information.

Introduction to the English Edition

This collection of verses, made by one of the leading scholar-monks in Sri Lanka in the 20th century, is one of the most useful compilations on the moral life of the layman that can be found.

Drawn mainly from the great verses collections in the Pāḷi Nikāyas{4} almost all aspects of the lay life have been covered, and it brings together in a fairly comprehensive way many teachings that would otherwise be lost in obscurity.

Throughout the book it is possible to find teachings on all matters of the ethical life, that will help guide anyone to make better life-choices whether it be at business and work, or in the home life and their various relationships.

Around two-thirds of the verses are drawn from the Jātaka stories, and it was this great storehouse of wisdom stories that formed the ethical thinking of most of the Buddhist societies in the Middle Ages, but which now has gone out of fashion.

The great heroes of those days, in such strong contrast to the present day, were the Bodhisatta, the penitant hermits in the woods, the great Kings who ruled justly, and the clever and mischievous animals who had a moral to illustrate, and who all came alive on the greater canvas of the moral universe.

These days, of course, things appear to be much more confusing. They are, in the sense that the lines between right and wrong can often be very grey, and actions may seem remote from results; they are not, when ethical principles are clearly understood and applied.

The teachings herein cover how to live in the right way and avoid the wrong way; how to honestly gain one's wealth and use it fruitfully; how to choose one's friends and be wary of the treacherous; what are helpful and harmful modes of speech; how to judge the character of others; and many other topics, that are all dealt with in a memorable and succint way.

This is also a book that can be returned to time and again to remind oneself of the teachings, and in that sense each of the stories form a meditative reflection. In its present form it also acts as an easy source book for some of the many teachings there are for the lay community in the Canon, and can be utilised to find guidance when in doubt.

There are altogether 251 sections to the book, and each story has anywhere between one and eleven verses{5} attached to it. Sometimes we also find that different verses have been drawn from the same source, but separately, so as to illustrate different moral points.{6}

* * *

In the Text and Translation edition of this book there will be found the Pāḷi text along with a literal translation, and also translations of the variant readings and relevant material from the commentaries, which help explain the text. This is intended for the student, who wants to understand precisely what the Pāḷi is saying and what the commentarial exegesis of difficult terms amounts to.

In this edition, though, I have dropped all the annotation so as to highlight the ethical message contained in the verses themselves, as this is meant more for those who want guidance for their life from the Teaching.

Against my normal practice in the English section, though, I have included the Pāḷi in this edition, as I wanted to include it as part of the reading of the text.

As regard to content I have modified the literal version so that it reads more fluently, and have organised it into mainly 6, 8 and 10 syllabic lines of unrhymed unstressed English verse.{7}

The translation is clarified in some ways compared with the literal version, but I have endeavoured to stay as close as possible to the latter wherever it was possible, and indeed many of the translations are identical between the editions.

However, there are occasionally ways in which I sought to make the meaning of the text more clear and more natural for the English edition. For instance, when making general statements in English, we normally use the plural, so I have sometimes changed the singular of the original into the plural here.{8}

Where I have judged the verse to contain repetition or padding that really adds nothing to the sense and has only been included to fill out the metre I have taken the liberty of excluding it, in order to get the message across in a more concise way.

I have generally taken the verses one at a time, but sometimes it has seemed to me to give a more flowing translation to take two verses together; and occasionally to redivide the verses according to their sense.

Because of the decision to exclude annotation, I have occasionally been obliged to include the commentarial definition in the translation, where the meaning would be otherwise unclear; but only rarely I have gone as far as paraphrase, when I could see no other way of getting the teaching of the verse across.

Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha

1: Sīlavaggo
Virtue

Jā 406 Gandhārajātakaṁ

One Should be Amenable to Admonition

Two Kings renounced the world and lived as ascetics. One day they fell into a quarrel about who should admonish the other.

1. No ce assa sakā buddhi, vinayo vā susikkhito,

Vane andhamahiṁso va careyya bahuko jano.

If he himself is not well-trained,

Intelligent and disciplined,

That person will wander around

Like a buffalo that is blind.

2. Yasmā ca panidhekacce ācāramhi susikkhitā,

Tasmā vinītavinayā caranti susamāhitā.

But since there are some who aspire

To be well-trained in good conduct,

Therefore, trained in the discipline,

They live with their minds well-composed.

DN 14 Mahāpadānasuttaṁ

True Cultivation

This verse is a well-known summary of the teaching, given by all the Buddhas. In some of the Dispensations it replaced the more detailed teaching found in the Rules of Discipline (Vinaya).

3. Sabbapāpassa akaraṇaṁ, kusalassa upasampadā,

Sacittapariyodapanaṁ — etaṁ Buddhāna’ Sāsanaṁ.

Not doing anything wicked

Undertaking things that are good,

And then purifying the mind

Is the Teaching of the Buddhas.

Jā 84 Atthassadvārajātakaṁ

The Six Gateways to Benefit

A son asked his Father (the Bodhisatta) for advice on the spiritual life. The Father explained these six gateways leading to great benef it in life.

4. Ārogyam-icche, paramañ-ca lābhaṁ,

Sīlañ-ca vuddhānumataṁ sutañ-ca,

Dhammānuvattī ca alīnatā ca:

Atthassa dvārā pamukhā chaḷete.

Desire good health, the greatest gain,

Virtue, approval and learning,

Spirituality, striving –

These six things are beneficial.

AN 8.54 Dīghajāṇusuttaṁ

Eight Things Leading to Prosperity

A householder asks the Buddha for advice on how to live well in his present state.

5. Uṭṭhātā kammadheyyesu, appamatto vidhānavā,

Samaṁ kappeti jīvikaṁ sambhataṁ anurakkhati,

Being active in doing good,

Being heedful and circumspect,

Equanimous in livelihood,

Being careful with his savings,

6. Saddho sīlena sampanno, vadaññū vītamaccharo,

Niccaṁ maggaṁ visodheti, sotthānaṁ samparāyikaṁ,

Endowed with faith and virtue,

Being bountiful, unselfish,

Always purifying the Path,

Sure of safety in his next life.

7. Iccete aṭṭhadhammā ca saddhassa gharam-esino,

Akkhātā Saccanāmena, ubhayattha sukhāvahā.

The faithful one, with these eight things,

Will gain happiness in both worlds

– so said the one whose name is Truth.

DN 31 Sigālasuttaṁ

Four Ways to Spend one's Wealth

The Buddha gives instructions to the young man Sigāla on the four kinds of friends, and then tells him how to keep them.

8. Paṇḍito sīlasampanno jalam-aggīva bhāsati,

Bhoge saṁharamānassa, bhamarasseva iriyato

Bhogā sannicayaṁ yanti, vammiko vupacīyati.

The Wise One endowed with virtue

Will shine forth like a burning fire,

The one who works to gather wealth

Is like a bee gathering honey,

Or like ants piling up their hill.

9. Evaṁ bhoge samāhatvā, alam-atto kule gihī,

Catudhā vibhaje bhoge, sa ve mittāni ganthati:

Having gathered his wealth like this,

Enough for his family and home,

He can divide it in four ways,

Which will ensure he keeps his friends:

10. Ekena bhoge bhuñjeyya, dvīhi kammaṁ payojaye,

Catutthañ-ca nidhāpeyya, āpadāsu bhavissati.

With one part he enjoys his wealth,

With two he can manage his work,

The fourth part he should deposit

To use in times of misfortune.

AN 5.58 Licchavikumārakasuttaṁ

A Wise Man's Duties

The Buddha explains the five duties which, when fulfilled, lead to prosperity and not to decline.

11. Mātāpitukiccakaro, puttadārahito sadā,

Anto janassa atthāya, yo cassa upajīvino.

Waiting on Mother and Father,

Caring for his wife and children,

Looking after those in his house

And those who live in dependence.

12. Ubhinnaṁ yeva atthāya, vadaññū hoti sīlavā,

Ñātīnaṁ pubbapetānaṁ, diṭṭhadhamme ca jīvitaṁ.

Seeking the welfare of them all

The virtuous one is bountiful

Both to those who have departed

And to those who are still alive.

13. Samaṇānaṁ brāhmaṇānaṁ, devatānañ-ca Paṇḍito

Vittisañjanano hoti, Dhammena gharam-āvasaṁ.

A layman who lives by Dhamma,

Is one who will generate joy

Both for monastics and for gods.

14. So karitvāna kalyāṇaṁ, pujjo hoti pasaṁsiyo,

Idheva naṁ pasaṁsanti, pecca Sagge pamodati.

Doing what is good and proper,

He will be praised right here and now,

And later rejoice in Heaven.

AN 4.61 Pattakammasuttaṁ

The Right Uses of Wealth

The Householder Anāthapiṇḍika receives instruction on the right ways to make use of the wealth that has been righteously obtained.

15. Bhuttā bhogā bhatā bhaccā, vitiṇṇā āpadāsu me,

Uddhaggā dakkhiṇā dinnā, atho pañcabalīkatā,

Upaṭṭhitā sīlavanto, saññatā brahmacārayo.

Wealth should be used for dependents,

And for overcoming misfortune,

For giving lofty donations,

And making the five offerings

To kin, guests and the departed

And also to Kings and the gods –

This has been recommended by

The virtuous who live spiritually.

16. Yad-atthaṁ bhogaṁ iccheyya Paṇḍito Gharam-āvasaṁ:

‘So me attho anuppatto kataṁ ananutāpiyaṁ.’

17. Etaṁ anussaraṁ macco, Ariyadhamme ṭhito naro,

Idheva naṁ pasaṁsanti, pecca Sagge pamodati.

The wise layman can wish for wealth,

Thinking: This will be for my good.

A mortal who remembers this,

A person who is truly Noble,

Will be praised right here and now,

And later rejoice in Heaven.

DN 31 Sigālasuttaṁ

The Wise Attain Fame

These are the Buddha's words at the conclusion of the instruction given to the young man Sigāla.

18. Paṇḍito sīlasampanno, saṇho ca paṭibhānavā,

Nivātavutti atthaddho: tādiso labhate yasaṁ.

The Wise One endowed with virtue,

Who is gentle, of ready wit,

Who is humble and not haughty:

Such a one will rightly gain fame.

19. Uṭṭhānako analaso, āpadāsu na vedhati,

Acchinnavutti medhāvī: tādiso labhate yasaṁ.

Active in good deeds, not lazy,

Not scared when facing misfortune,

Without defects and intelligent:

Such a one will rightly gain fame.

20. Saṅgāhako mittakaro, vadaññū vītamaccharo,

Netā vinetā anunetā: tādiso labhate yasaṁ.

Kindly and a maker of friends,

Being bountiful, unselfish,

Guide, leader, conciliator:

Such a one will rightly gain fame.

21. Dānañ-ca peyyavajjañ-ca, atthacariyā ca yā idha,

Samānatā ca dhammesu, tattha tattha yathārahaṁ,

Ete kho saṅgahā loko rathassāṇī va yāyato.

Generous, and having good speech,

Living for everyone's benefit,

Equanimous towards all things,

He does that which is suitable,

These, like a chariot's linchpin:

Will make the world go round.

22. Ete ca saṅgahā nāssu, na Mātā puttakāraṇā

Labhetha mānaṁ pūjaṁ vā, Pitā vā puttakāraṇā.

Without these kindnesses, Mothers

Would not receive the duties due

Such as respect, love and honour,

Fathers would not receive them too.

23. Yasmā ca saṅgahe ete samavekkhanti Paṇḍitā.

Tasmā mahattaṁ papponti, pāsaṁsā ca bhavanti te.

The Wise should give thought to kindness,

That way they attain what is great,

And they will be held up for praise.

DN 31 Sigālasuttaṁ

Four Things Not to Be Done

The teaching to Sigāla on what increases and decreases fame and good fortune.

24. Chandā dosā bhayā mohā, yo Dhammaṁ ativattati,

Nihīyati tassa yaso, kāḷapakkhe va candimā.

He who trangresses the Dhamma:

Through desire, hate, fear, delusion,

His fame will surely diminish,

Like the moon in the dark fortnight.

25. Chandā dosā bhayā mohā, yo Dhammaṁ nātivattati,

Āpūrati tassa yaso, sukkapakkhe va candimā.

He who doesn't trangress the Dhamma:

Through desire, hate, fear, delusion,

His renown will surely increase,

Like the moon in the bright fortnight.

2: Pāpavaggo
Wickedness

SN 1.1.76 Najīratisuttaṁ

Six Faults

A god comes and asks the Buddha various questions, including one about how many faults there are.

26. Cha lokasmiṁ chiddāni yattha vittaṁ na tiṭṭhati:

Ālassaṁ ca pamādo ca, anuṭṭhānaṁ asaññamo,

Niddā tandī ca te chidde, sabbaso taṁ vivajjaye.

There are these six faults in the world

Where wealth and goods do not persist:

They are: laziness, heedlessness,

Lack of action, lack of restraint,

Sleepiness and sloth: these are faults,

He should altogether avoid them.

DN 31 Sigālasuttaṁ

Various Dangers

The Buddha explains various dangerous courses of action to the young man Sigāla.

27. Ussūraseyyā paradārasevanā,

Verappasaṅgo ca anatthatā ca,

Pāpā ca mittā, sukadariyatā ca:

Ete cha ṭhānā purisaṁ dhaṁsayanti.

Those who sleep late, and go to others’ wives,

Are inclined to hate, disregarding good,

Have wicked friends, and are very stingy:

These six things will surely destroy a man.

28. Pāpamitto pāpasakho, pāpa-ācāragocaro,

Asmā lokā paramhā ca ubhayā dhaṁsate naro.

Having a wicked companion,

A wicked conduct and living,

A person is surely destroyed

Both in this world and in the next.

29. Akkhitthiyo vāruṇī naccagītaṁ,

Divā soppaṁ, pāricariyā akāle,

Pāpā ca mittā, sukadariyatā ca,

Ete cha ṭhānā purisaṁ dhaṁsayanti.

Addiction to women, drink, song and dance,

Sleeping in the day, wandering at night,

Having wicked friends, and being stingy:

These six things will surely destroy a man.

30. Akkhehi dibbanti, suraṁ pivanti,

Yant’ itthiyo pāṇasamā paresaṁ,

Nihīnasevī na ca vuddhasevī,

Nihīyate kāḷapakkhe va candimā.

Through playing with dice and drinking liquor,

Going to others’ wives, held dear as life,

Practicing what is base, not what prospers,

He wanes like the moon in the dark fortnight.

31. Yo vāruṇi adhano akiñcano,

Pipāso pivaṁ papaṁ gato,

Udakam-iva iṇaṁ vigāhati,

Akulaṁ kāhati khippam-attano.

He who drinks too much, and is destitute,

Thirsty for drink like one come to water,

Who falls into debt as into a river,

He quickly undoes his own family.

32. Na divā soppasīlena, rattim-uṭṭhānadassinā,

Niccaṁ mattena soṇḍena, sakkā āvasituṁ gharaṁ.

Being sleepy during the day,

And energetic at nighttime,

Being addicted to drinking,

He no longer lives in his home.

Jā 468 Janasandhajātakaṁ

Ten Things that Should Be Done

The Bodhisatta, when he was King Janasandha, explained ten courses of action which, when not done, bring about regret in the future.

33. Dasa khalu imāni ṭhānāni, yāni pubbe akārœtvā,

Sa pacchā anutappati, iccevāha Janasandho.

There are ten things when not done,

He regrets it in the future,

So said good King Janasandha.

34. Aladdhā vittaṁ tappati pubbe asamudānitaṁ,

‘Na pubbe dhanam-esissaṁ,’ iti pacchānutappati.

Not having gained or gathered wealth

In the past, he suffers, thinking:

‘I did not seek riches and wealth,’

This he regrets in the future.

35. ‘Sakyarūpaṁ pure santaṁ, mayā sippaṁ na sikkhitaṁ,

Kicchā vutti asippassa,’ iti pacchānutappati.

‘In the past, when I was able,

I did not train in trade or craft,

There is hardship without a craft,’

This he regrets in the future.

36. ‘Kūṭavedī pure āsiṁ, pisuṇo piṭṭhimaṁsiko,

Caṇḍo ca pharuso cāsiṁ,’ iti pacchānutappati.

‘In the past I was deceitful,

Divisive and a backbiter,

I was violent and was rough,’

This he regrets in the future.

37. ‘Pāṇātipātī pure āsiṁ, luddo cāsiṁ anāriyo,

Bhūtānaṁ nāpacāyissaṁ,’ iti pacchānutappati.

‘Before I killed living beings,

Being an ignoble hunter,

Having no respect for creatures,’

This he regrets in the future.

38. ‘Bahūsu vata santīsu anāpādāsu itthisu,

Paradāraṁ asevissaṁ’, iti pacchānutappati.

‘Though there were many women who

Were not married to another,

I assaulted another's wife’,

This he regrets in the future.

39. ‘Bahumhi vata santamhi, annapāne upaṭṭhite,

Na pubbe adadiṁ dānaṁ,’ iti pacchānutappati.

‘Though food and drink was got ready,

Still I did not give any gifts,’

This he regrets in the future.

40. ‘Mātaraṁ Pitarañ-cāpi, jiṇṇake gatayobbane,

Pahusanto na posissaṁ,’ iti pacchānutappati.

‘With Mother and Father grown old,

Still I did not give them support,’

This he regrets in the future.

41. ‘Ācariyam-anusatthāraṁ sabbakāmarasāharaṁ,

Pitaraṁ atimaññissaṁ,’ iti pacchānutappati.

‘I despised my teachers and friends,

Who desired good things for me,

I also despised my father,’

This he regrets in the future.

42. ‘Samaṇe brāhmaṇe cāpi sīlavante bahussute,

Na pubbe payirupāsissaṁ,’ iti pacchānutappati.

‘I did not pay much honour,

To virtuous, learned monastics,’

This he regrets in the future.

43. ‘Sādhu hoti tapo ciṇṇo, santo ca payirupāsito,

Na ca pubbe tapo ciṇṇo,’ iti pacchānutappati.

Knowing: ‘Austerity is good,

And a good person is honoured,

I didn't practice austerity,’

This he regrets in the future.

44. Yo ca etāni ṭhānāni, yoniso paṭipajjati,

Karaṁ purisakiccāni, sa pacchā nānutappati.

He who practises this wisely,

Who has done his moral duty,

Regrets it not in the future.

3: Dhammavaggo
Dhamma

Sn 1.10 Ālavakasuttaṁ

Four Things to Cultivate

The yakkha Ālavaka asked the Buddha various questions on the spiritual life, and this verse is part of the answer.

45. Yassete caturo dhammā saddhassa gharam-esino:

Saccaṁ dhammo dhiti cāgo, sa ve pecca na socati.

That faithful layman with four things:

Truth, wisdom, courage, charity,

Having passed away does not grieve.

Jā 537 Mahāsutasomajātakaṁ

Four Well-Said Verses

Some verses that were taught to the Bodhisatta by a brāhman who had heard them from the Buddha Kassapa. He is rewarded with a thousand coins for each of the verses.

46. Sakid-eva Sutasoma sabbhi hoti samāgamo,

Sā naṁ saṅgati pāleti, nāsabbhi bahusaṅgamo.

47. Sabbhi-r-eva samāsetha, sabbhi kubbetha santhavaṁ,

Sataṁ Saddhammam-aññāya — seyyo hoti, na pāpiyo.

You should meet with the virtuous,

Friend, not with the unvirtuous.

Sit down with virtuous people,

Be acquainted with those who are true,

With the good who know the Dhamma

But do not mix with the wicked.

48. Jīranti ve Rājarathā sucittā,

Atho sarīram-pi jaraṁ upeti,

Satañ-ca Dhammo na jaraṁ upeti,

Santo have sabbhi pavedayanti.

Beautiful Royal chariots decay,

So too our body will come to decay,

But the True Dhamma will never decay,

The good and virtuous proclaim it is so.

49. Nabhañ-ca dūre pathavī ca dūre,

Pāraṁ samuddassa tad-āhu dūre,

Tato have dūrataraṁ vadanti,

Satañ-ca Dhammaṁ asatañ-ca Rāja.

The sky is far, far away from the earth,

Crossing the ocean, that is far, they say,

But they say what is much further than that

Is the Dhamma of the good from the bad.

SN 1.3.20 Dutiya-aputtakasuttaṁ

Merits Follow One to the Next World

A rich merchant dies after living like a pauper. The Buddha explains that in a previous life he had given alms to a Paccekabuddha, and so in this life he became rich; however, he regreted it later, so he couldn't enjoy it.

50. Dhaññaṁ dhanaṁ rajataṁ jātarūpaṁ,

Pariggahañ-cāpi yad-atthi kiñci,

Dāsā kammakarā pessā, ye cassa anujīvino.

Sabbaṁ n’ ādāya gantabbaṁ, sabbaṁ nikkhippagāminaṁ.

Grain, corn, silver, gold, other possessions,

Slaves, servants, messengers and dependents.

He cannot take anything when he dies,

He goes leaving his possessions behind.

51. Yañ-ca karoti kāyena, vācāya udacetasā,

Tañ-hi tassa sakaṁ hoti, tañ-ca ādāya gacchati,

Tañ-cassa anugaṁ hoti, chāyā va anapāyinī.

But what he does by body, word and mind,

That's truly his own, he takes that along,

That follows him along, like a shadow.

52. Tasmā kareyya kalyāṇaṁ, nicayaṁ samparāyikaṁ,

Puññāni paralokasmiṁ patiṭṭhā honti pāṇinaṁ.

Therefore he should do whatever is good,

Gathering up merit for the next world,

In the next world merit supports beings.

Jā 537 Mahāsutasomajātakaṁ

The Priority of Truth

The Bodhisatta's teaching to the man-eating King, which eventually persuades him to give up his evil habit.

53. Dhanaṁ caje yo pana aṅgahetu,

Aṅgaṁ caje jīvitaṁ rakkhamāno;

Aṅgaṁ dhanaṁ jīvitañ-cāpi sabbaṁ,

Caje naro Dhammam-anussaranto.

He who would give up wealth for limbs,

Would give up his limbs for his life;

But a man who guards the Dhamma,

Will give up limbs, wealth, life and all.

Jā 510 Ayogharajātakaṁ

Truth and Untruth have Different Results

To protect their new-born son, the Bodhisatta, the King and Queen build an iron house and keep him in it. On coming of age, though, he realises he is not safe from old age and death and proclaims 24 verses which culimate in the following famous verses.

54. Dhammo have rakkhati Dhammacāriṁ,

Dhammo suciṇṇo sukham-āvahāti,

Esānisaṁso Dhamme suciṇṇe,

Na duggatiṁ gacchati Dhammacārī.

The Dhamma protects one living by it,

The Dhamma well-practised brings happiness,

This is the advantage of the Dhamma:

It does not lead to bad destinations.

55. Na hi Dhammo adhammo ca ubho samavipākino,

Adhammo Nirayaṁ neti, Dhammo pāpeti Suggatiṁ.

Therefore the True Dhamma and false Dhamma

Will surely never have the same result:

False Dhamma leads to the Nether Regions,

The True Dhamma will lead you to Heaven.

SN 1.1.48 Jetavanasuttaṁ

The Purification of Mortals

Anāthapiṇḍika is reborn as a god in Heaven. Later he comes to see the Buddha and utters these words.

56. Kammaṁ vijjā ca dhammo ca, sīlaṁ jīvitam-uttamaṁ,

Etena maccā sujjhanti, na gottena dhanena vā.

Deeds, knowledge and concentration

And virtue are the life supreme,

By these mortals are purified,

But not by their clan or their wealth.

Jā 458 Udayajātakaṁ

The Path to Heaven

The Bodhisatta, reborn as the Lord of the Gods Sakka, explains the path to Heaven to his former wife.

57. Vācaṁ manañ-ca paṇidhāya sammā,

Kāyena pāpāni akubbamāno,

Bahunnapānaṁ gharam-āvasanto,

Saddho mudū saṁvibhāgī vadaññū,

Saṅgāhako sakhilo saṇhavāco -

Etthaṭṭhito paralokaṁ na bhāye.

Through rightly aspiring with voice and mind,

And doing nothing wicked with the body,

A layman, with abundant food and drinks,

Should be faithful, generous, bountiful,

Being kind in his heart, and kind in speech –

One who lives like this need not fear dying.

Jā 57 Vānarindajātakaṁ

Four Things Leading to Success

A monkey-King outwits a crocodile who tries to eat him, and the crocodile acknowledges his escape with the following verse.

58. Yassete caturo dhammā, Vānarinda, yathā tava:

Saccaṁ dhammo dhiti cāgo, diṭṭhaṁ so ativattati.

He who, monkey-King, has four things:

Truth, wisdom, courage, charity,

Will surely overcome his foes.

Jā 58 Tayodhammajātakaṁ

Three Things Leading to Success

The Bodhisatta escapes from a man-eating ogre (rakkhasa) and the latter acknowledges his escape with the following verse.

59. Yassete ca tayo dhammā, Vānarinda yathā tava:

Dakkhiyaṁ sūriyaṁ paññā, diṭṭhaṁ so ativattati.

He who, monkey-King, has three things:

Dexterity, heroism, wisdom,

Will surely overcome his foes.

Jā 92 Mahāsārajātakaṁ

Wise Discrimination

The Bodhisatta uncovers a female monkey as the real thief of the King's jewels, and the King praised him with the following verse.

60. Ukkaṭṭhe sūram-icchanti; mantīsu akutūhalaṁ;

Piyañ-ca annapānamhi, atthe jāte ca Paṇḍitaṁ.

In battle they wish for a hero;

In advice for calmness of speech;

In food and drink for one friendly;

When there is need they wish for the Wise.

SN 1.1.33 Sādhusuttaṁ

The Gift of Fearlessness

The gods come to see the Buddha and praise various kinds of giving, including the gift of fearlessness.

61. Yo pāṇabhūtāni aheṭhayaṁ caraṁ,

Parūpavādā na karoti pāpaṁ,

Bhīruṁ pasaṁsanti, na tattha sūraṁ,

Bhayā hi santo na karonti pāpaṁ.

Living without hurting living beings,

Fearing blame and doing nothing wicked,

They praise the cautious, not the incautious,

Through conscience the good do nothing wicked.

Dhp 193 Ānandattherapañhavatthu

The Provenance of the Buddhas

The Buddha taught this verse in answer to a question by Venerable Ānanda.

62. Dullabho Purisājañño, na so sabbattha jāyati,

Yattha so jāyate Dhīro, taṁ kulaṁ sukham-edhati.

A Buddha is rare in the world,

He is not born just anywhere,

Wherever the Wise One is born,

That family gains happiness.

4: Sukhavaggo
Good

Dhp 331-3 Māravatthu

The Good Things in Life

The Buddha is reflecting on whether it is possible for Kings to rule the world with justice. Māra, finding this out, comes to the wrong conclusion, and tries to tempt him. The Buddha explains what is truly good.

63. Atthamhi jātamhi sukhā sahāyā,

Tuṭṭhī sukhā yā itarītarena,

Puññaṁ sukhaṁ jīvitasaṅkhayamhi,

Sabbassa dukkhassa sukhaṁ pahāṇaṁ.

Having able companions is good,

Being content with anything is good,

At the end of one's life merit is good,

Abandoning all suffering is good.

64. Sukhā matteyyatā loke, atho petteyyatā sukhā,

Sukhā sāmaññatā loke, atho brahmaññatā sukhā.

Filial piety for one's Mother is good,

And filial piety for one's Father is good,

Respect for ascetics is also good,

Respect for purified brāhmans is good.

65. Sukhaṁ yāva jarā sīlaṁ, sukhā saddhā patiṭṭhitā,

Sukho paññāya paṭilābho, pāpānaṁ akaraṇaṁ sukhaṁ.

Maintaining virtue till old age is good,

The establishing of faith is good,

The acquisition of wisdom is good,

Doing nothing wicked is also good.

Dhp 194 Sambahulabhikkhuvatthu

True Goodness

The monks discuss what is the true good in the world, some say ruling, some say love, some say food. The Buddha explains what is truly good.

66. Sukho Buddhānam-uppādo, sukhā Saddhammadesanā,

Sukhā Saṅghassa sāmaggī, samaggānaṁ tapo sukho.

The arising of the Buddhas is good,

The teaching of the True Dhamma is good,

Harmony in the Community is good,

And devotion to unity is good.

Dhp 290 Attanopubbakammavatthu

Renouncing the Lesser Good for the Greater

The Bodhisatta's son meets some paccekabuddhas and attains Awakening and later dies. His father, when he finds out honours his grave. Afterwards when reborn the Bodhisatta attains Awakening and he is greatly honoured in a similar way.

67. Mattāsukhapariccāgā, passe ce vipulaṁ sukhaṁ,

Caje mattāsukhaṁ Dhīro, sampassaṁ vipulaṁ sukhaṁ.

If, by renouncing a small good,

He might see a great deal of good,

The Wise One should renounce that good,

Seeing the good that is greater.

Dhp 204 Pasenadikosalavatthu

The Greatest Things

King Pasenadi is always overeating and suffering for it. The Buddha has the King's nephew learn and recite a verse which reminds the King to be moderate. Later the King is cured and tells him about his good fortune. The Buddha recites the following verse.

68. Ārogyaparamā lābhā, santuṭṭhi paramaṁ dhanaṁ,

Vissāsā paramā ñāti, Nibbānaṁ paramaṁ sukhaṁ.

Good health is the greatest of gains,

Contentment is the greatest wealth,

Trust is the greatest of our kin,

Emancipation the greatest good.

SN 1.1.73 Vittasuttaṁ

Four Great Things

A God comes to the Buddha and asks four questions to which these are the replies.

69. Saddhīdha vittaṁ purisassa seṭṭhaṁ,

Dhammo suciṇṇo sukham-āvahāti,

Saccaṁ have sādutaraṁ rasānaṁ,

Paññājīviṁ jīvitam-āhu seṭṭhaṁ

Faith is the greatest wealth in the world,

The Dhamma, when practiced, brings happiness,

The Truth is surely the sweetest of tastes,

Living wisely they say is the greatest.

Dhp 182 Erakapattanāgarājavatthu

The Rare Things

A monk in the time of Buddha Kassapa dies and is reborn as a nāga. Eventually he hears that a new Buddha has arisen in the world, and goes and asks why he cannot attain rebirth as a human even after so long a time. This is the Buddha's reply.

70. Kiccho manussapaṭilābho, kicchaṁ maccāna’ jīvitaṁ,

Kicchaṁ Saddhammasavanaṁ, kiccho Buddhānam-uppādo.

It is rare to be born human,

Rare is the life of a mortal,

It is rare to hear the Dhamma,

Rare the arising of Buddhas.

 SN 1.1.51 Jarāsuttaṁ

Four More Good Things

A God asks the Buddha four questions and gets the following replies.

71. Sīlaṁ yāva jarā sādhu, saddhā sādhu patiṭṭhitā,

Paññā narānaṁ ratanaṁ, puññaṁ corehi dūharaṁ.

Virtue that will endure is good,

And faith is good when established,

Wisdom is the people's treasure,

Thieves cannot carry off merit.

Dhp 223 Uttarā-Upāsikāvatthu

Overcoming Defilements with their Opposites

A wife hires a courtesan to look after her husband's needs, while she serves the Buddha and his monks. The courtesan gets angry and tries to burn her with boiling ghee, but the power of loving-kindness stops it burning.

72. Akkodhena jine kodhaṁ, asādhuṁ sādhunā jine,

Jine kadariyaṁ dānena, saccenālikavādinaṁ.

One should overcome hate by love,

A lack of virtue by virtue,

Stinginess by generosity,

Lying and false speech by the truth.

Dhp 354 Sakkapañhavatthu

The Dhamma Surpasses All

The Gods have four questions which none of them is able to answer, they therefore go to the Buddha with their questions and this is his reply.

73. Sabbadānaṁ Dhammadānaṁ jināti,

Sabbaṁ rasaṁ Dhammaraso jināti,

Sabbaṁ ratiṁ Dhammaratiṁ jināti,

Taṇhakkhayo sabbadukkhaṁ jināti.

The best gift is the gift of the Dhamma,

The best taste is the taste of the Dhamma,

The best love is the love of the Dhamma,

Cravings’ end is the end of all suffering.

Jā 537 Mahāsutasomajātakaṁ

Various Reciprical Duties

The Bodhisatta converts a man-eating King and brings him home, but the people do not feel safe. The Bodhisatta admonishes them with these verses.

74. Na so Rājā yo ajeyyaṁ jināti,

Na so sakhā yo sakhāraṁ jināti,

Na sā bhariyā yā patino vibheti,

Na te puttā ye na bharanti jiṇṇaṁ.

A King does not hurt his parents,

A true friend does not hurt his friends,

A wife should not fear her husband,

Children should support the aged.

75. Na sā sabhā yattha na santi santo,

Na te santo ye na bhaṇanti Dhammaṁ;

Rāgañ-ca dosañ-ca pahāya mohaṁ,

Dhammaṁ bhaṇanto va bhavanti santo.

If the good are absent that is no assembly,

They are not good who do not talk about Dhamma;

Having put away passion, hatred, delusion,

The good will then talk about Dhamma to others.

Dhp 251 Pañca-upāsakavatthu

The Great Defilements

While the Buddha is preaching the Dhamma, of five lay followers one falls asleep, another scratches the earth, one shakes a tree, another looks at the sky and only one listens attentively. The Buddha explains they were a snake, an earthworm, a monkey, an astrologer and a student of the Vedas in their previous births and behave accordingly now.

76. Natthi rāgasamo aggi, natthi dosasamo gaho,

Natthi mohasamaṁ jālaṁ, natthi taṇhāsamā nadī.

There is no fire quite like passion,

Nothing takes a hold like hatred,

There is no snare like delusion,

Nothing sweeps one away like craving.

SN 1.3.2 Purisasuttaṁ

Three Roots of Evil

King Pasenadi asks what things when they arise are unbeneficial, unsatisfactory and uncomfortable.

77. Lobho doso ca moho ca, purisaṁ pāpacetasaṁ,

Hiṁsanti attasambhūtā, tacasāraṁ va samphalaṁ.

Greed and hatred and delusion,

When they arise in his mind,

Destroy the person with bad thoughts,

Just as the fruit destroys the reed.

Dhp 60 Aññatarapurisavatthu

The Long Journey in Saṁsāra

King Pasenadi is overcome with desire for another man's wife and seeks to have him killed. During the night he wakes to the sound of four people screaming. The Buddha explains they were adulterers in their previous lives and did no good deeds.

78. Dīghā jāgarato ratti, dīghaṁ santassa yojanaṁ,

Dīgho bālānaṁ saṁsāro Saddhammaṁ avijānataṁ.

Long is the night for those awake,

Long is a league for those tired,

Long is the round of births and deaths

For fools who know not True Dhamma.

Dhp 155 Mahādhanaseṭṭhiputtavatthu

Profiting in Neither Way

A wealthy youth takes to drink and squanders both his own and his wife's money and ends up a beggar. The Buddha explains that if he had applied himself as a layman he would have been amongst the chief treasurers; and if he had become a monk he would have attained the paths and fruits.

79. Acaritvā brahmacariyaṁ, aladdhā yobbane dhanaṁ,

Jiṇṇakoñcā ca jhāyanti khīṇamacche va pallale.

Not having lived spiritually,

Not having gained wealth in their youth,

They waste away like the herons

In a small lake devoid of fish.

5: Atthavaggo
Advantages

Jā 342 Vānarajātakaṁ

Seizing the Advantage

A crocodile, wishing to get a monkey's heart for his wife, entices a monkey onto his back, but at the critical time, the monkey persuades him that he left his heart in a tree and escapes when land is approached.

80. Yo ca uppatitaṁ atthaṁ na khippam-anubujjhati,

Amittavasam-anveti, pacchā ca anutappati.

He who does not attend quickly

To the advantage that is present,

Goes under the power of foes,

He regrets it in the future.

81. Yo ca uppatitaṁ atthaṁ khippam-eva nibodhati,

Muccate sattusambādhā, na ca pacchānutappati.

He who does attend quickly

To the advantage that is present

Is set free from all enemies,

He has no regret in the future.

Jā 370 Palāsajātakaṁ

Not all Growth is Advantageous

A goose warns a tree-god that a banyan sapling that was taking hold in its home would eventually destroy it. The warning was ignored and the tree succumbed.

82. Na tassa vuddhi kusalappasatthā,

Yo vaḍḍhamāno ghasate patiṭṭhaṁ;

Tassūparodhaṁ parisaṅkamāno,

Patārayī mūlavadhāya Dhīro.

That growth is not praised by the virtuous,

Which, when grown, consumes what is prospering;

Suspecting it may be an obstacle,

The Wise try to destroy it at the root.

Jā 218 Kūṭavānijajātakaṁ

A Cheat is Cheated in Return

Someone stole some ploughshares and when questioned said that mice had taken them away; in return his accusor carried off the thief's son and said a hawk had done it. This is the Bodhisatta's comment and solution to the problem.

83. Saṭhassa sāṭheyyam-idaṁ sucintitaṁ,

Paccoḍḍitaṁ paṭikūṭassa kūṭaṁ,

Phālaṁ ce adeyyuṁ mūsikā,

Kasmā kumāraṁ kulalā no bhareyyuṁ?

This treachery is well devised, is well thought-out,

This fraudulence is but a snare laid in return,

If mice are able to carry off a ploughshare,

Why is it that a hawk can't carry off a boy?

84. Kūṭassa hi santi kūṭakūṭā,

Bhavati cāpi nikatino nikatyā,

Dehi puttanaṭṭhaphālanaṭṭhassa phālaṁ,

Mā te puttam-ahāsi phālanaṭṭho.

There will be fraud upon fraud for the fraudulent,

There will be cheating in return for he who cheats,

The one who lost a child should give back the ploughshare,

The one who lost a ploughshare must give back the child.

Jā 189 Sīhacammajātakaṁ

Keeping Quiet

A merchant used to dress his donkey up like a lion to scare away the villagers while it was eating, until one time the donkey gave the game away.

85. Ciram-pi kho taṁ khādeyya gadrabho haritaṁ yavaṁ,

Pāruto sīhacammena, ravamāno va dūsayi.

For a long, long time the donkey

May have eaten grass and barley,

While disguised with a lionskin:

But he spoiled it all by braying.

Jā 426 Dīpijātakaṁ

More than Gentle Persuasion is Sometimes Necessary

A goat tries with kind words to persuade a panther not to attack and eat her; the panther however didn't listen and got his prey.

86. Neva duṭṭhe nayo atthi na dhammo na subhāsitaṁ,

Nikkamaṁ duṭṭhe yuñjetha, so ca sabbhi na rañjati.

There is no reason or truth or well-spoken words in the wicked,

Endure the wicked, but in them the virtuous will take no delight.

Jā 223 Puṭabhattajātakaṁ

A Limit to One's Duties

A queen is neglected by the King who lets her starve. To chastise the King the Bodhisatta spoke these verses, which led to the King repenting.

87. Namo namantassa, bhaje bhajantaṁ,

Kiccānukubbassa kareyya kiccaṁ,

Nānatthakāmassa kareyya atthaṁ,

Asambhajantam-pi na sambhajeyya.

Reverence to the reverent, honour the honourable,

She should do her duty to one doing his duty,

But she need not do good to one wishing her harm,

No one need love those who do not love in return.

88. Caje cajantaṁ vanathaṁ na kayirā,

Apetacittena na sambhajeyya.

Dvijo dumaṁ khīṇaphalan-ti ñatvā,

Aññaṁ samekkheyya mahā hi loko.

She should abandon the one who abandons her,

She need not love the one who is devoid of thought.

A bird, knowing that a tree is devoid of fruit,

Can seek out another tree in this great wide world.

Jā 539 Mahājanakajātakaṁ

The Necessity for Effort

The Bodhisatta is nearly lost at sea, but through his courageous and determined effort makes it to land again. Later he reflects on his success.

89. Acintitam-pi bhavati, cintitam-pi vinassati,

Na hi cintāmayā bhogā itthiyā purisassa vā.

Sometimes the unthought of occurs,

And what is well thought-out will fail,

Happiness does not come through thought.

Jā 164 Gijjhajātakaṁ

When Faculties Wane

A vulture who had been stealing things in the city is captured and brought before the King, and the following dialogue takes place.

90. “Kin-nu gijjho yojanasataṁ kuṇapāni avekkhati,

Kasmā jālañ-ca pāsañ-ca āsajjā pi na bujjhasi?”

“Why, when a vulture sees corpses

More than a hundred leagues away,

Did you not see the net and snare?”

91. “Yadā parābhavo hoti poso jīvitasaṅkhaye,

Atha jālañ-ca pāsañ-ca āsajjā pi na bujjhati.”

“When a creature is in decline

And life is coming to an end,

He does not see the net and snare.”

Jā 100 Asātarūpajātakaṁ

Craving Brings Suffering

The story is of Suppavāsā who carried her child for seven years and took seven days to bear him. Still she desired more children.

92. Asātaṁ sātarūpena, piyarūpena appiyaṁ,

Dukkhaṁ sukhassa rūpena, pamattam-ativattati.

The ugly having a beautiful form,

The unlovely having a lovely form,

The painful having the form of pleasure,

Will overcome the one who is heedless.

Jā 126 Asilakkhaṇajātakaṁ

Suitability

Through a strategem a sneeze wins a bride and a kingdom for a prince, but a brahmin who sneezes loses his nose.

93. Tad-ev’ ekassa kalyāṇaṁ, tad-ev’ ekassa pāpakaṁ,

Tasmā sabbaṁ na kalyāṇaṁ, sabbaṁ cāpi na pāpakaṁ.

That which is good for one maybe

That which is bad for another,

There is nothing completely good,

There is nothing completely bad.

Jā 97 Nāmasiddhijātakaṁ

A Name is Just a Name

In the story a man called Wicked hates his name so he is advised to search for a new one. He comes across Life who had just died, Wealthy who was poor, and Guide who was lost in a forest. Then he realised a name is just a name, nothing more.

94. Jīvakañ-ca mataṁ disvā, Dhanapāliñ-ca duggataṁ,

Panthakañ-ca vane mūḷhaṁ, Pāpako puna-r-āgato.

Seeing Life lying dead,

Wealthy in poverty,

And Guide lost in the wood,

Wicked came home again.

Jā 207 Assakajātakaṁ

The Impermanence of Desire

A negligent queen gets reborn as a worm, and is made by the Bodhisatta to speak to her grieving King, who when he hears about her love for her new husband abandons his grief.

95. Navena sukhadukkhena porāṇaṁ apithīyati,

Tasmā Assakaraññā va kīṭo piyataro mamaṁ.

The pleasure and pain of past lives

Are forgotten in the new life,

Therefore a worm appears to me

Better than good King Assaka.

Sn 1.11 Vijayasuttaṁ

Lack of Insight

The Buddha describes the loathsomeness of the body and concludes the discourse with these verses.

96. Dipādako yaṁ asuci duggandho parihīrati,

Nānākuṇapaparipūro, vissavanto tato tato.

A person must take care

Of the impure body,

Which is full of corpses,

Oozing from here and there.

97. Etādisena kāyena yo maññe unnametave?

Paraṁ vā avajāneyya? Kim-aññatra adassanā.

Having such a body,

Who could be conceited?

Or disparage another?

Those with lack of insight.

Dhp 129 Chabbaggiyabhikkhuvatthu

Comparing Oneself with Others

The group of six monks chase off the group of seventeen monks and take their rooms. The Buddha lays down a rule and speaks the following verse.

98. Sabbe tasanti daṇḍassa, sabbe bhāyanti Maccuno,

Attānaṁ upamaṁ katvā, na haneyya na ghātaye.

Everyone trembles at the stick,

Everyone is in fear of Death,

Seeing oneself in the other,

One should not kill or have them killed.

Dhp 131 Sambahulakumārakavatthu

The Desire for Happiness

As the Buddha goes on his alms-round he sees a group of boys tormenting a snake for fun. He admonishes them with this verse.

99. Sukhakāmāni bhūtāni yo daṇḍena vihiṁsati,

Attano sukham-esāno, pecca so na labhate sukhaṁ.

He who harms with a stick beings

Who also desire happiness,

While himself seeking happiness,

Will not find happiness later.

Jā 362 Sīlavīmaṁsajātakaṁ

Virtue and Learning

The Bodhisatta wishes to find out which is more important, virtue or learning, and takes a coin a day from the King until on the third day he is arrested. He then understands which is most valued in the world.

100. Mogho jātī ca vaṇṇā ca, sīlam-eva kiruttamaṁ,

Sīlena anupetassa, sutenattho na vijjati.

Birth and beauty are delusions,

Virtue is supreme it is said,

For one unendowed with virtue,

There is no value in learning.

The First Hundred

6: Mittavaggo
Friends

Jā 533 Cūlahaṁsajātakaṁ

Loyalty Gets its Reward

A King of the geese is caught by a fowler, but his Commander-in-Chief refuses to leave him. The fowler takes them to the King of Men who, impressed by their virtue, sets them free.

101. Evaṁ mittavataṁ atthā sabbe honti padakkhiṇā,

Haṁsā yathā Dhataraṭṭhā, ñātisaṅgham-upāgamuṁ.

All those with vows of friendliness

Are fortunate in their affairs,

Just like the Dhataraṭṭha geese,

Who returned to their relatives.

Jā 121 Kusanāḷijātakaṁ

Friendship Knows no Boundaries

The Bodhisatta was one time born as a lowly god in a sacred reed (Kusanāḷi). Nevertheless he was able to save the home of a god who lived in a tree, who then spoke this verse.

102. Kare sarikkho, atha vā pi seṭṭho,

Nihīnako vā pi, kareyya mitto,

Kareyyuṁ te vyasane uttamatthaṁ,

Yathā ahaṁ Kusanāḷī rucāyaṁ.

The one the same, the one greater,

The one lower, let him make his friend,

He should help the unfortunates,

Just as the reed-god did to this tree.

Jā 157 Guṇajātakaṁ

Gratefulness to Friends

A jackal, who saved a lion when he was in peril of losing his life, is recommended by the lion to his jealous mate.

103. Api ce pi dubbalo mitto mittadhammesu tiṭṭhati,

So ñātako ca bandhū ca, so mitto so ca me sakhā,

Dāṭhini mātimaññittho, sigālo mama pāṇado!

If a weak friend is established in friendliness,

He is my relative, my friend, and my comrade,

Tigress, despise him not, that jackal saved my life!

Jā 83 Kālakaṇṇijātakaṁ

The True Friend

People objected to someone because he was called Black-Ear; however he turned out to be a true friend. Names are not important, they are but sounds.

104. Mitto have sattapadena hoti,

Sahāyo pana dvādasakena hoti,

Māsaddhamāsena ca ñāti hoti,

Tat-uttariṁ attasamo pi hoti.

He is a friend who goes seven steps,

With twelve a companion true,

He is kith and kin at all times,

He is seen the same as my self.

Jā 473 Mittāmittajātakaṁ

The 16 Qualities of Foes and Friends

The Bodhisatta explains to King Brahmadatta the sixteen qualities of a foe, and the sixteen qualities of a friend.

105. Na naṁ umhayate disvā, na ca naṁ paṭinandati,

Cakkhūni cassa na dadāti, paṭilomañ-ca vattati.

Having seen you he does not smile,

Nor does he give you a welcome,

He does not give you attention,

He surely speaks out against you.

106. Amitte tassa bhajati, mitte tassa na sevati,

Vaṇṇakāme nivāreti, akkosante pasaṁsati.

Your enemies he entertains,

But with your friends he does not mix,

He stops those who like to praise you,

He commends those who abuse you.

107. Guyhañ-ca tassa nakkhāti, tassa guyhaṁ na gūhati,

Kammaṁ tassa na vaṇṇeti, paññassa nappasaṁsati.

His secret he does not tell you,

But your secret he does not hide,

He does not praise what you have done,

Your wisdom he does not commend.

108. Abhave nandati tassa, bhave tassa na nandati,

Accheraṁ bhojanaṁ laddhā tassa nuppajjate sati,

Tato naṁ nānukampati, aho! so pi labheyy’ ito.

He takes joy in your personal loss,

He takes no joy in your success,

Having received delicious food

He does not tell you where it is,

Yes! he believes that he will gain

Not having compassion for you.

109. Iccete soḷasākārā amittasmiṁ patiṭṭhitā,

Ye hi amittaṁ jāneyya disvā sutvā ca Paṇḍito.

These are the sixteen conditions

That are established in a foe,

Thus, having seen and heard these things,

The Wise can know who their foes are.

110. Pavutthaṁ cassa sarati, āgataṁ abhinandati,

Tato kelāyito hoti vācāya paṭinandati.

When away he remembers you,

On return he greatly rejoices,

Therefore he has fondness for you

And welcomes you with kindly words.

111. Mitte tasseva bhajati, amitte tassa na sevati,

Akkosante nivāreti, vaṇṇakāme pasaṁsati.

Your friends he likes to entertain,

But with your foes he does not mix,

He stops all those who abuse you,

He commends those who like to praise.

112. Guyhañ-ca tassa akkhāti, tassa guyhañ-ca gūhati,

Kammañ-ca tassa vaṇṇeti, paññaṁ tassa pasaṁsati.

His secret he will tell to you,

But your secret he surely hides,

He speaks in praise of what you've done,

And your wisdom he does commend.

113. Bhave ca nandati tassa, abhave tassa na nandati,

Accheraṁ bhojanaṁ laddhā tassa uppajjate sati.

Tato naṁ anukampati, aho! so pi labheyy’ ito.

He takes great joy in your success,

But he takes no joy in your loss,

Having received delicious food

He surely tells you where it is,

Yes! he believes he will gain

From having compassion for you.

114. Iccete soḷasākārā mittasmiṁ suppatiṭṭhitā,

Ye hi mittañ-ca jāneyya, disvā sutvā ca Paṇḍito.

These are the sixteen conditions

That are established in a friend,

Thus, having seen and heard these things,

 The Wise can know who their friends are.

DN 31 Sigālasuttaṁ

Friends, Bad and Good

The Buddha explains to the young man Sigāla how to distinguish bad friends and good friends.

115. Aññadatthuharo mitto, yo ca mitto vacīparo,

Anuppiyañ-ca yo āha, apāyesu ca yo sakhā:

116. Ete amitte cattāro, iti viññāya Paṇḍito,

Ārakā parivajjeyya, maggaṁ paṭibhayaṁ yathā.

The friend who steals things from you,

That friend who only promises,

That friend who is said to flatter,

And that friend who is a spendthrift:

The Wise will know these four are foes,

Avoid them like a fearful path.

117. Upakāro ca yo mitto, yo ca mitto sukhe dukhe,

Atthakkhāyī ca yo mitto, yo ca mittānukampako:

118. Ete pi mitte cattāro, iti viññāya Paṇḍito,

Sakkaccaṁ payirupāseyya, Mātā puttaṁ va orasaṁ.

That friend who is truly helpful,

The friend for you in weal and woe,

That friend who knows what's for your good,

The friend who is compassionate:

The Wise will know these four are friends,

Attend on them like child on breast.

AN 7.36 Paṭhamamittasuttaṁ

The True Friend

The Buddha explains the seven things by which one can recognise a true friend.

119. Duddadaṁ dadāti mittaṁ, dukkaraṁ vāpi kubbati,

Atho pissa duruttāni, khamati dukkhamāni pi.

A friend gives what's hard to give,

And does what's surely hard to do,

And when there are bad, blaming words,

That are hard to bear, he bears them.

120. Guyhañ-ca tassa akkhāti, guyhassa parigūhati,

Āpadāsu na jahati, khīṇena nātimaññati.

His secret he will tell to you,

But your secret he surely hides,

He supports you in misfortune,

He does not despise you when ruined.

121. Yasmiṁ etāni ṭhānāni saṁvijjantīdha puggale:

So mitto mittakāmehi, bhajitabbo tathāvidho.

In that person these things are found:

He is a true and lovely friend,

With him one can keep company.

AN 7.37 Dutiyamittasuttaṁ

True Friends

Seven more things by which one can know a true friend.

122. Piyo ca garu bhāvanīyo, vattā ca vacanakkhamo,

Gambhīrañ-ca kathaṁ kattā, no caṭṭhāne niyojaye.

Pleasant, respectful, and mature,

One who speaks about forebearance,

One who talks about what is deep,

Who does not urge the impossible.

123. Yasmiṁ etāni ṭhānāni saṁvijjantīdha puggale:

So mitto mittakāmena, atthakāmānukampako.

Api nāsiyamānena, bhajitabbo tathāvidho.

In that person these things are found:

He is a true and lovely friend,

Who really desires your welfare.

Though he has come to destruction,

With him one can keep company.

SN 1.1.53 Mittasuttaṁ

Four True Friends

A god approaches and asks four questions regarding friends and this is the Buddha's reply.

124. Sattho pavasato mittaṁ, Mātā mittaṁ sake ghare,

Sahāyo atthajātassa hoti mittaṁ punappunaṁ.

Sayaṁkatāni puññāni taṁ mittaṁ samparāyikaṁ.

A caravan's a friend abroad,

A Mother is a friend at home,

A companion in times of need

Is a good friend time and again.

Merits that were done by oneself

Are the true friend in the next world.

7: Dubbhavaggo
Treachery

Jā 493, Mahāvāṇijajātakaṁ

Gratefulness and Moderation

The god of a Banyan tree gives presents to merchants, who out of greed decide to cut down the tree. Their chief protests with this verse, and is the only one spared retribution.

125. Yassa rukkhassa chāyāya, nisīdeyya sayeyya vā,

Na tassa sākhaṁ bhañjeyya mittadubbho hi pāpako.

That tree with shade where you can sit or lie,

Its branches the wicked should not destroy.

Jā 516 Mahākapijātakaṁ

Ungratefulness Gets its Just Deserts

A man lost in a forest is saved by a monkey, the Bodhisatta, who, tired out, lies down to rest. The man, who is hungry, tries to kill him with a rock but fails. He is struck with leprosy, dies and is reborn in hell.

126. Kuṭṭhī kilāsī bhavati yo mittānaṁ idhaddubhi,

Kāyassa bhedā mittaddu Nirayaṁ so upapajjati.

He who betrays his friends

Will become an outcaste,

And after that cheat dies

He is reborn in Hell.

Jā 538 Mūgapakkhajātakaṁ

Not Deceiving One's Friends

The King sends his charioteer to kill and bury his son (the Bodhisatta) whom he believes to be disabled and unlucky. The Bodhisatta appeals to the charioteer thus.

127. Pahūtabhakkho bhavati, vippavuttho sakā gharā,

Bahū naṁ upajīvanti, yo mittānaṁ na dūbhati.

He has an abundance of food,

Even when away from his home,

Many live depending on him,

He who does not deceive his friends.

128. Yaṁ yaṁ janapadaṁ yāti, nigame Rājadhāniyo,

Sabbattha pūjito hoti, yo mittānaṁ na dūbhati.

Whatever country he goes to,

In a town or a King's city,

Where'er he goes he is honoured,

He who does not deceive his friends.

129. Nāssa corā pasahanti, nātimaññeti khattiyo,

Sabbe amitte tarati, yo mittānaṁ na dūbhati.

Thieves do not overpower him,

And nobles do not despise him,

He overcomes all of his foes,

He who does not deceive his friends.

130. Akkuddho sagharaṁ eti, sabhāya paṭinandito,

Ñātīnaṁ uttamo hoti, yo mittānaṁ na dūbhati.

Without anger he comes back home,

He is welcomed in public halls,

He is the best of relatives,

He who does not deceive his friends.

131. Sakkatvā sakkato hoti, garu hoti sagāravo,

Vaṇṇakittibhato hoti, yo mittānaṁ na dūbhati.

After greeting, he is greeted,

Respectable and respected,

He enjoys splendour and renown,

He who does not deceive his friends.

132. Pūjako labhate pūjaṁ, vandako paṭivandanaṁ,

Yaso kittiñ-ca pappoti, yo mittānaṁ na dūbhati.

Honourable, receiving honour,

Worshipful, receiving worship,

He acquires repute and renown,

He who does not deceive his friends.

133. Aggi yathā pajjalati, devatā va virocati,

Siriyā ajahito hoti, yo mittānaṁ na dūbhati.

Just like a fire he will shine forth,

He is brilliant like a god,

Good luck does not abandon him,

He who does not deceive his friends.

134. Gāvo tassa pajāyanti, khette vuttaṁ virūhati,

Puttānaṁ phalam-asnāti, yo mittānaṁ na dūbhati.

His cows are productive for him,

What is sown in his fields grows up,

He enjoys the boon of children,

He who does not deceive his friends.

135. Darito pabbatāto vā, rukkhato patito naro,

Cuto patiṭṭhaṁ labhati, yo mittānaṁ na dūbhati.

Whether that man has fallen from

A cleft, a mountain, or a tree,

While falling, he receives support,

He who does not deceive his friends.

136. Virūḷhamūlasantānaṁ, nigrodham-iva māluto,

Amittā nappasahanti yo mittānaṁ na dūbhati.

As wind cannot overpower

A banyan tree with roots well grown,

So foes cannot overpower

He who does not deceive his friends.

Jā 302 Mahā-assārohajātakaṁ

Prudence in Giving

A royalist treats with kindness a great horseman — the King himself — who has been defeated in battle. The great horseman tells him if he comes to the city he will receive his reward. One day the man comes and the King gives him half his kingdom.

137. Adeyyesu dadaṁ dānaṁ, deyyesu nappavecchati,

Āpāsu vyasanaṁ patto sahāyaṁ nādhigacchati.

By giving to the unworthy,

Not donating to the worthy,

One who has come to misfortune

Will not gain a companion.

138. Nādeyyesu dadaṁ dānaṁ, deyyesu yo pavecchati,

Āpāsu vyasanaṁ patto sahāyam-adhigacchati.

By not giving to the unworthy,

And donating to the worthy,

One who has come to misfortune

Will gain a companion true.

Jā 528 Mahābodhijātakaṁ

Overstaying One's Welcome

The Bodhisatta is an ascetic who is invited by the King to stay in his park. After some time the King plots to kill him, and he decides to leave.

139. Accābhikkhaṇasaṁsaggā asamosaraṇena ca,

Etena mittā jīranti — akāle yācanāya ca.

Too constant an association

And never coming together,

Through these things will friendship decay –

And through begging at the wrong time.

140. Tasmā nābhikkhaṇaṁ gacche, na ca gacche cirāciraṁ,

Kālena yācaṁ yāceyya, evaṁ mittā na jīyare,

Aticiraṁ nivāsena piyo bhavati appiyo.

Therefore do not go constantly,

After a long time do not go,

Begging a gift at the right time,

His friendships will never decay,

Through staying back for a long time

One held dear is no more held dear.

8: Vacanavaggo
Words

Jā 361 Vaṇṇārohajātakaṁ

Not Listening to Divisive Speech

A jackal tries to divide a lion and a tiger by sowing dissension so he can eat their flesh. They remain friends and the jackal flees.

141. Yo paresaṁ vacanāni saddahetha yathātathaṁ,

Khippaṁ bhijjetha mittasmiṁ, verañ-ca pasave bahuṁ.

He who listens to another,

Accepting his words as true,

Will quickly break off with his friend,

Bringing a great deal of hatred.

142. Na so mitto yo sadā appamatto,

Bhedāsaṅkī randham-evānupassī,

Yasmiñ-ca seti urasīva putto,

Sa ve mitto so abhejjo parehi.

A friend should always be heedful,

Not seeking dissession or fault,

Like a child lying on the breast,

A friend should not cut off his friends.

Jā 312 Kassapamandiyajātakaṁ

Reconciliation and Responsibility

A father and a younger brother argue along the road, and the Bodhisatta reproves them with these words.

143. Sace pi santo vivadanti, khippaṁ sandhīyare puna,

Bālā pattā va bhijjanti, na te samatham-ajjhagū,

144. Ete bhiyyo samāyanti sandhi tesaṁ na jīrati.

If good people quarrel, they should

Quickly join together again,

Making a strong, undecaying bond,

Only fools, like broken bowls,

Do not come to a settlement.

Yo cādhipannaṁ jānāti, yo ca jānāti desanaṁ,

145. Eso hi uttaritaro bhāravaho dhurandharo,

Yo paresādhipannānaṁ sayaṁ sandhātum-arahati.

He who understands the problem,

He who understands the teaching,

Is a brother who bears his duties,

He is surely worthy to be

A conciliator of others.

Jā 131 Asampadānajātakaṁ

Friendship is More Valuable than Wealth

A rich man gives half his wealth to one fallen on hard times; but when he is in need himself the other offers him only rice gruel. He accepts it so as not to rebuff the obligations of friendship. Later the King hears about it and restores his wealth.

146. Asampadānenitarītarassa,

Bālassa mittāni kalībhavanti,

Tasmā harāmi bhusaṁ aḍḍhamānaṁ,

Mā me mitti jīyittha sassatāya.

To that fool having no understanding,

Friends are considered to be distressful,

Therefore I take his half-measure of chaff,

May I not be deprived of his friendship.

Dhp 78 Channattheravatthu

Who to Keep Company With

The monk Channa is always abusing Sāriputta and Mahāmoggallāna. When the Buddha finds out he admonishes him thus.

147. Na bhaje pāpake mitte, na bhaje purisādhame,

Bhajetha mitte kalyāṇe, bhajetha purisuttame.

One should not mix with wicked friends,

One should not mix with the ignoble,

You should mix with spiritual friends,

You should mix with those superior.

Jā 528 Mahābodhijātakaṁ

True Friends

The Bodhisatta is an ascetic who is invited by the King to stay in his park. After some time the King plots to kill him, and he decides to leave. When questioned why he is going this is his reply.

148. Vītasaddhaṁ na seveyya, udapānaṁ va nodakaṁ,

Sace pi naṁ anukhaṇe, vārikaddamagandhikaṁ.

One should not mix with the faithless,

They are like wells without water,

Even if you dig out the well,

The water will still smell of mud.

149. Pasannam-eva seveyya, appasannaṁ vivajjaye,

Pasannaṁ payirupāseyya, rahadaṁ vodakatthiko.

One should mix with the faithful one,

And avoid the one without faith,

One should gather round the faithful,

Like one thirsty goes to a lake.

150. Bhaje bhajantaṁ purisaṁ, abhajantaṁ na bhajjaye,

Asappurisadhammo so yo bhajantaṁ na bhajjati.

One should love the lovely person,

And not love those who aren't lovely,

That's a bad person's policy:

He who does not love the lovely.

151. Yo bhajantaṁ na bhajati, sevamānaṁ na sevati,

Sa ve manussapāpiṭṭho, migo sākhassito yathā.

He who does not love the lovely,

Nor associate with true friends,

Is one who enjoys wickedness,

Like a monkey hanging from branch.

Jā 476 Javanahaṁsajātakaṁ

Deeds not Words Measure a Friend

A King of the geese is invited by the King of men to stay with him, but he declines with these words.

152. Suvijānaṁ sigālānaṁ sakuntānañ-ca vassitaṁ,

Manussavassitaṁ Rāja dubbijānataraṁ tato.

The cry of jackals and of birds

Can be easily understood,

But the cry and speech of humans

Is much harder to understand.

153. Api ce maññati poso: Ñāti mitto sakhā ti vā,

Yo pubbe sumano hutvā, pacchā sampajjate diso.

Although a person thinks: He is

My relative and my comrade,

He who made him happy before

In the future becomes his foe.

154. Yasmiṁ mano nivisati avidūre sahāpi so,

Santike pi hi so dūre yasmiṁ vivasate mano.

In whomever the mind is pleased

He is not far away, he's near,

But in whom the mind is not pleased

Although near he is far indeed.

155. Anto pi so hoti pasannacitto,

Pāraṁ samuddassa pasannacitto;

Anto pi so hoti paduṭṭhacitto,

Pāraṁ samuddassa paduṭṭhacitto.

The one whose mind is purified,

Still has pure mind across the sea;

The one whose mind is corrupted,

Still has corrupt mind across the sea.

Jā 349 Sandhibhedajātakaṁ

The Consequences of Listening to Slander

A jackal using slander sets two friends fighting, a bull and a lion, and eventually they kill each other. The jackal then eats their flesh. The King of men (the Bodhisatta) reflects on it in these verses addressed to his charioteer.

156. Neva itthīsu sāmaññaṁ nāpi bhakkhesu, Sārathī,

Athassa sandhibhedassa passa yāva sucintitaṁ.

Neither in females nor in food

Had they anything in common,

See how far this was well thought-out

To break apart their common bond.

157. Asi tikkho va maṁsamhi, pesuññaṁ parivattati,

Yatthūsabhañ-ca sīhañ-ca bhakkhayanti migādhamā.

As sharp as a sword in the flesh,

Slander surely turns them around,

The bull and lion were eaten

By the meanest of animals.

158. Imaṁ so sayanaṁ seti, sa-y-imaṁ passasi, Sārathī,

Yo vācaṁ sandhibhedassa pisuṇassa nibodhati.

He lies there brought down to the ground,

This is the fate of anyone

Who attends to a slanderer,

To the one who breaks apart bonds.

159. Te janā sukham-edhanti, narā Saggagatā-r-iva,

Ye vācaṁ sandhibhedassa nāvabodhanti, Sārathī.

Those people will gain happiness,

Like those people gone to Heaven,

Who do not attend to the word

Of that one who breaks apart bonds.

9: Kataññutāvaggo
Gratefulness

Jā 429 Mahāsukajātakaṁ

Faithfulness in Friendship

Sakka, to try the contentment of a parrot, dries up the tree he lives on, all the other birds desert it but the parrot stays on. Sakka, taking the form of a goose, engaged in this dialogue.

160. “Dumo yadā hoti phalūpapanno

Bhuñjanti naṁ vihagā sampatantā.

Khīṇan-ti ñatvāna dumaṁ phalaccaye,

Disodisaṁ yanti tato vihaṅgamā.

“When a tree is possessed of fruit

Birds of the air will eat from it.

But when they know: It has perished,

That flock of birds will flee from there.

161. Cara cārikaṁ Lohitatuṇḍa mā mari,

Kiṁ tvaṁ suva sukkhadumamhi jhāyasi?

Tad-iṅgha maṁ brūhi, Vasantasannibha,

Kasmā suva sukkhadumaṁ na riñcasi?”

Depart from here, but do not die,

Why waste away in this old tree?

Please tell this to me, O parrot,

Why not abandon this old tree?”

162. “Ye ve sakhīnaṁ sakhāro bhavanti,

Pāṇaccaye dukkhasukhesu Haṁsa,

Khīṇaṁ akhīṇan-ti na taṁ jahanti,

Santo sataṁ Dhammam-anussarantā.

“We are comradely with comrades,

For just as long as the breath lasts,

Whether perished or not perished

I surely will not give it up,

So thinks the virtuous, mindful one.

163. Sohaṁ sataṁ aññatarosmi Haṁsa,

Ñātī ca me hoti sakhā ca rukkho.

Taṁ nussahe jīvikattho pahātuṁ,

Khīṇan-ti ñatvāna, na hesa Dhammo.”

I too am one who is mindful,

The tree is like a friend to me.

Although I know it has perished,

I'm unable to give it up.”

Jā 430 Cullasukajātakaṁ

Faithfulness in Friendship

Sakka, to try the contentment of a parrot, dries up the tree he lives on, all the other birds desert it but the parrot stays on. Sakka, taking the form of a goose, engaged in this dialogue.

164. “Santi rukkhā haritapattā, dumā nekaphalā bahū,

Kasmā nu sukkhe koḷāpe suvassa nirato mano?”

“There are many green trees,

Trees which have many fruits,

Why in this dry old tree

Does your mind find delight?”

165. “Phalassa upabhuñjimhā nekavassagaṇe bahū,

Aphalam-pi viditvāna sāva metti yathā pure.”

“For many years the birds

Ate many of the fruits,

I know it is fruitless,

But still I love the tree.”

166. “Sukkhañ-ca rukkhaṁ koḷāpaṁ, opattam-aphalaṁ dumaṁ,

Ohāya sakuṇā yanti, kiṁ dosaṁ passase dija?”

“This dried-up tree is dead,

Having no leaves or fruit,

The birds have now departed,

What wrong, Bird, do you see?”

167. “Ye phalatthā sambhajanti, aphalo ti jahanti naṁ,

Attatthapaññā dummedhā, te honti pakkhapātino.”

“They who loved it for fruit,

Fruitless abandon it,

Wise only in selfishness,

They abandoned their friend.”

Jā 44 Makasajātakaṁ

Understanding Consequences

To rid his father of a mosquito that has landed on his head a son takes an axe and slaughters both the mosquito and his father with one blow.

168. Seyyo amitto matiyā upeto

Na tveva mitto mativippahīno,

Makasaṁ vadhissan-ti hi eḷamūgo

Putto pitū abbhidā uttamaṅgaṁ.

Better a foe endowed with wisdom

Than a friend lacking in wisdom,

Thinking to kill a mosquito,

The Son did break his Father's head.

Jā 522 Sarabhaṅgajātakaṁ

Qualities Esteemed in the World

Sakka asks the Bodhisatta for a definition of the Good Person (Sappurisa)

169. Yo ve kataññū katavedi Dhīro,

Kalyāṇamitto daḷhabhattī ca hoti,

Dukhitassa sakkacca karoti kiccaṁ,

Tathāvidhaṁ Sappurisaṁ vadanti.

The one who is grateful and kind,

The friend who has firm devotion,

Respectfully does his duty,

Therefore he's called a Good Person.

SN 1.11.11 Vatapadasuttaṁ

The Qualities of a Good Person

The Buddha explains that Sakka, the Lord of the Gods, received his position after undertaking seven vows, which are outlined here.

170. Mātāpettibharaṁ jantuṁ, kule jeṭṭhāpacāyinaṁ,

Saṇhaṁ sakhilasambhāsaṁ, pesuṇeyyappahāyinaṁ,

171. Maccheravinaye yuttaṁ, saccaṁ, kodhābhibhuṁ naraṁ:

Taṁ ve Devā Tāvatiṁsā āhu Sappuriso iti.

The one who supports his parents,

And is respectful to elders,

Who is gentle, kindly in speech,

Who abandons slanderous speech,

Who restrains all his selfishness,

Who is truthful, and without anger,

Of him the Tāvatiṁsa Gods say:

That truly is a Good Person.

Jā 72 Sīlavanāgarājajātakaṁ

Greed Brings Dire Consequences

A forester, lost in the forest, is saved by the Bodhisatta, a King of the Elephants. Later he returns and asks for the Bodhisatta's tusks, which he readily gives. But not satisfied he returns again and demands the roots of the tusks. While leaving the earth opens up and swallows him.

172. Akataññussa posassa niccaṁ vivaradassino,

Sabbañ-ce pathaviṁ dajjā, neva naṁ abhirādhaye.

The ungrateful man is always

On the look-out for an opening,

But even given the whole world,

He still wouldn't be satisfied.

Jā 73 Saccaṁkirajātakaṁ

The Power of Truth

The Bodhisatta saves a wicked prince who, when later he has ascended the throne, seeing him in the capital, has him flogged and taken out for execution. The Bodhisatta doesn't get upset but repeats this verse. The people set him free, and kill the wicked King instead.

173. Saccaṁ kir-evam-āhaṁsu narā ekacciyā idha:

Kaṭṭhaṁ niplavitaṁ seyyo na tvevekacciyo naro.

This truth it seems is known

By many people here:

A log is much better

Than many people here.

Jā 150 Sañjīvajātakaṁ

Unexpected Consequences

The Bodhisatta teaches a brahmin youth a spell for restoring life to the dead. Thoughtlessly the youth uses it on a tiger who then kills and eats him.

174. Asantaṁ yo pagaṇhāti, asantañ-cūpasevati,

Tam-eva ghāsaṁ kurute, vyaggho Sañjīvako yathā.

He who favours the bad,

And mixes with the bad,

Makes fodder of himself,

Just like Sañjīvaka,

Who revived a tiger.

Jā 302 Mahā-assārohajātakaṁ

The Reward for Good Actions

A royalist treats with kindness a great horseman — the King himself — who has been defeated in battle. The great horseman tells him if he comes to the city he will receive his reward. One day the man comes and the King gives him half his kingdom.

175. Saṁyogasambhogavisesadassanaṁ

Anariyadhammesu saṭhesu nassati,

Katañ-ca Ariyesu ca añjasesu,

Mahapphalaṁ hoti aṇum-pi tādisu.

Whatever good he sees in living together

Goes to waste on the ignoble and treacherous,

But whatever is done along the Noble way,

Even if it is a small thing, it will have great fruit.

176. Yo pubbe katakalyāṇo, akā loke sudukkaraṁ,

Pacchā kayirā na vā kayirā, accantaṁ pūjanāraho.

He who has done good in the past,

Who has done what is difficult,

Later, doing or not doing,

Is worthy of veneration.

Jā 445 Nigrodhajātakaṁ

Deeds are Seeds

Three boys receive an education, two rich, one poor, whose fees are paid for by the first of the boys. Later the poor boy finds out how to become King, but bestows it on his benefactor, and the second boy becomes the Commander-in-Chief. Later the latter abuses and disowns him, but the King (the Bodhisatta) rebukes the Commander-in-Chief, and utters these verses.

177. Yathā pi bījam-aggimhi ḍayhati na virūhati,

Evaṁ kataṁ asappurise nassatī na virūhati.

Just as a seed burned in a fire

Does not produce a fruit,

What is done for the bad person

Does not produce good fruit.

178. Kataññumhi ca posamhi, sīlavante ariyavuttine,

Sukhette viya bījāni, kataṁ tamhi na nassati.

But for the one who is grateful,

Virtuous, of noble conduct,

What is done for these, like good seeds,

Will produce good fruit in return.

Jā 90 Akataññujātakaṁ

The Reciprocity of Deeds

A merchant sends a caravan to Sāvatthī and is helped by Anāthapiṇḍika; later the latter sends a caravan back to the merchant, but they are rebuked; when they come again to Sāvatthī and are robbed they are left with no one to help them.

179. Yo pubbe katakalyāṇo katattho nāvabujjhati,

Pacchā kicce samuppanne kattāraṁ nādhigacchati.

He who doesn't acknowledge a good deed

That was done in the past,

When a need arises in the future

Finds no one comes to help.

Jā 409 Daḷhadhammajātakaṁ

Remembering Service Rendered

An elephant renders great service to the King, but once grown old is neglected and scorned. The Bodhisatta admonishes the King with these verses.

180. Yo pubbe katakalyāṇo katattho nāvabujjhati,

Atthā tassa palujjanti, ye honti abhipatthitā.

He who does not acknowledge deeds

That were done in the past,

Whatever his gains, so desired,

They will surely decrease.

181. Yo pubbe katakalyāṇo katattho-m-anubujjhati,

Atthā tassa pavaḍḍhanti, ye honti abhipatthitā.

He who does acknowledge good deeds

That were done in the past,

Whatever his gains, so desired,

They will surely increase.

AN 3.26 Sevitabbasuttaṁ

Who to Follow?

The Buddha explains to the monks the three types of person in the world and what their attitude should be towards them, and summarises the teaching with a verse.

182. Nihiyati puriso nihīnasevī,

Na ca hāyetha kadāci tulyasevī,

Seṭṭham-upanamaṁ udeti khippaṁ,

Tasmā attanŏ uttariṁ bhajetha.

People are brought low by mixing with the lowly,

By mixing with equals they are never brought down,

By inclining to the best they quickly rise up,

Therefore they should mix with those better than themselves.

Jā 308 Javasakuṇajātakaṁ

Abandoning an Ingrate

A bird helps a lion by removing a bone stuck in its throat, but when asked to requite he haughtily refuses.

183. Akataññum-akattāraṁ, katass’ appaṭikārakaṁ,

Yasmiṁ kataññutā natthi, niratthā tassa sevanā.

An ingrate who does not requite

Whatever has been done for him,

There is no point mixing with those

In whom gratitude is not found.

184. Yassa sammukhaciṇṇena mittadhammo na labbhati,

Anusūyam-anakkosaṁ, saṇikaṁ tamhā apakkame.

From that one in whom friendliness

Is habitually lacking,

Without jealousy or insult,

He should gently, quickly depart.

10: Sevanavaggo 1
Association, 1

Jā 435 Haliddirāgajātakaṁ

Discrimination in Whom to Follow

A Father and Son are living as ascetics in the Himālayas when a woman tries to lure the Son away to the city. When he finds out the Father admonishes him with these verses, and he maintains his state.

185. Yo te vissasate, Tāta, vissāsañ-ca khameyya te,

Sussūsī ca titikkhī ca, taṁ bhajehi ito gato.

One whom you find is trustworthy,

Who will also accept your trust,

Who will listen and is patient,

Go with him when he goes from here.

186. Yassa kāyena vācāya, manasā natthi dukkataṁ,

Urasīva patiṭṭhāya, taṁ bhajehi ito gato.

One who by body, word or mind

Does nothing wrong, you should support,

As you would friend upon your breast,

Go with him when he goes from here.

187. Yo ca Dhammena carati, caranto pi na maññati,

Visuddhakāriṁ sappaññaṁ, taṁ bhajehi ito gato.

The one who lives by the Dhamma,

Not just saying he lives that way,

One who is purified, and wise,

Go with him when he goes from here.

188. Haliddirāgaṁ kapicittaṁ, purisaṁ rāgavirāginaṁ,

Tādisaṁ Tāta mā sevi, nimmanussam-pi ce siyā.

But do not mix with one who is

Unstable like turmeric dye,

He who has a monkey-like mind,

Passionate and dispassionate,

Treat him like you would a demon.

189. Āsīvisaṁ va kupitaṁ, mīḷhalittaṁ mahāpathaṁ,

Ārakā parivajjehi, yānīva visamaṁ pathaṁ.

Like one angry, like snake's poison,

Like a great highway smeared with muck,

You should keep far away from him,

Like an unstable vehicle.

190. Anatthā, Tāta, vaḍḍhanti, bālaṁ accupasevato,

Māssu bālena saṅgañchi, amitteneva sabbadā.

A fool when mixed with too often,

Increases the unbeneficial,

Do not have meetings with a fool,

He is in everyway a foe.

191. Taṁ tāhaṁ, Tāta, yācāmi, karassu vacanaṁ mama:

Māssu bālena saṅgañchi, dukkho bālehi saṅgamo.

Therefore I beg you from my heart

Please do accept this word of mine:

Do not have fools for companions,

Suffering comes from mixing with fools.

Jā 161 Indasamānagottajātakaṁ

Choosing Friends Carefully

An arrogant ascetic from the Indasamāna clan kept an elephant as a pet. His teacher, the Bodhisatta, warned him of the danger, but he would not listen. One day the elephant trampled him to death.

192. Na santhavaṁ kāpurisena kayirā,

Ariyo anariyena pajānam-atthaṁ.

Cirānuvuttho pi karoti pāpaṁ,

Gajo yathā Indasamānagottaṁ.

Do not be intimate with a low man,

You should know the worth of the ignoble.

Eventually he does what is wicked,

Like the elephant to the ascetic.

193. Yaṁ tveva jaññā: Sadiso maman-ti,

Sīlena paññāya sutena cāpi,

Teneva mettiṁ kayirātha saddhiṁ,

Sukhāvaho Sappurisena saṅgamo.

But knowing: He is the same as myself,

Having virtue and wisdom and learning,

With him one should certainly be friendly,

Mixing with Good People brings happiness.

Jā 162 Santhavajātakaṁ

Intimacy with the Wicked and the Righteous

A brahmin ascetic feeds his sacred fire with ghee and milk-rice and it flares up and burns down his hut. Later he saw a black deer who was intimate with his traditional enemies the lion, the tiger and the panther and he spoke these verses.

194. Na santhavasmā paramatthi pāpiyo

Yo santhavo kāpurisena hoti.

Santappito sappinā pāyasena

Kicchākataṁ paṇṇakuṭiṁ adaḍḍhahi.

Nothing is worse than the intimacy

Of a friend of a contemptible person.

The fire that burned with ghee and with milk-rice

Burned down my leaf-hut, made with much trouble.

195. Na santhavasmā paramatthi seyyo

Yo santhavo Sappurisena hoti,

Sīhassă vyagghassa ca dīpino ca

Sāmā mukhaṁ lehati santhavena.

Nothing is better than the intimacy

Of a friend of a Good and True Person.

The black deer licks the faces of the lion,

Tiger and leopard with loving-kindness.

Jā 141 Godhajātakaṁ

Consorting with the Wicked

An iguana makes friends with a chameleon, who he is wont to embrace. The chameleon, fearing for his life, calls in a hunter and destroys the iguana family.

196. Na pāpajanasaṁsevī accantaṁ sukham-edhati,

Godhā kulaṁ kakaṇṭā va kaliṁ pāpeti attānaṁ.

Going around with the wicked

Will not bring endless happiness,

They are like the chameleon

Who defeated the iguanas.

Iti 76 Sukhapatthanāsuttaṁ

Association

The Buddha explains the three kinds of happiness people should wish for, and warns against bad reputation.

197. Akaronto pi ce pāpaṁ karontam-upasevati,

Saṅkiyo hoti pāpasmiṁ, avaṇṇo cassa rūhati.

If one not doing what is wrong

Associates with one who is,

He will be suspected of wrong,

And others will start to blame him.

SN 1.3.11 Sattajaṭilasuttaṁ

Appearance Is Not All

King Pasenadi interrupts his interview with the Buddha to pay respect to various kinds of ascetics who are passing nearby. The Buddha cautions that outward appearance is not trustworthy, and the King admits that these are his spies.

198. Na vaṇṇarūpena naro sujāno,

Na vissase ittaradassanena,

Susaññatānañ-hi viyañjanena

Asaññatā lokam-imaṁ caranti.

Not by outward form is a person known,

Not by seeing briefly can there be trust,

For under pretence of being restrained

The unrestrained ones will live in this world.

199. Patirūpako mattikā kuṇḍalo va,

Lohaḍḍhamāso va suvaṇṇachanno,

Caranti eke parivārachannā,

Anto asuddhā, bahi sobhamānā.

Like a clay earring resembling one gold,

Like a copper coin covered in bright gold,

Some wander around with a retinue,

Inside impure, but seeming to be pure.

Jā 384 Dhammadhajajātakaṁ

Deceitful Appearances

A crow pretends to be a holy ascetic who lives on air alone, but secretly eats the eggs and young of other birds when left alone. Eventually he is caught and put to death.

200. Vācāya sakhilŏ manoviduggo,

Channo kūpăsayo va kaṇhasappo,

Dhammadhajo gāmanigamesu sādhu,

Dujjāno purisena bālisena.

Kindly in speech, his mind hidden away,

Like a black snake dwelling in a dark hole,

Virtuous and righteous in the village,

The foolish find him hard to recognise.

The Second Hundred

11: Sevanavaggo 2
Association, 2

Jā 503 Sattigumbajātakaṁ

According to Upbringing

Two parrots who are brothers are brought up differently, one in a robber-village, and one in a hermitage of the wise. When a King loses his way the first wants to kill and rob him, while the second offers him a helping hand.

201. Yaṁ yaṁ hi Rāja bhajati, santaṁ vā yadi vā asaṁ,

Sīlavantaṁ visīlaṁ vā, vasaṁ tasseva gacchati.

With the one he keeps company,

King, be he good or be he bad,

Virtuous or unvirtuous,

He goes under their influence.

202. Yādisaṁ kurute mittaṁ, yādisañ-cūpasevati,

So pi tādisako hoti, sahavāso hi tādiso.

With whomever he makes his friend,

With whomever he associates,

Such a person does he become,

Through living close with such a one.

203. Sevamāno sevamānaṁ, samphuṭṭho samphusaṁ paraṁ,

Saro diddho kalāpaṁ va alittam-upalimpati,

Upalepabhayā Dhīro neva pāpasakhā siyā.

Associating with associates,

Being touched by another's touch,

A poisoned arrow soon defiles

A quiver that is undefiled,

But the Wise One is not afraid

He will be defiled by his friends.

204. Pūtimacchaṁ kusaggena yo naro upanayhati

Kusāpi pūti vāyanti, evaṁ bālūpasevanā.

Just as one who wraps rotten fish

In sacred and sweet-smelling grass

Finds the grass will soon smell rotten,

So it is from mixing with fools.

205. Tagaraṁ va palāsena yo naro upanayhati

Pattā pi surabhi vāyanti, evaṁ Dhīrūpasevanā.

Just as one who wraps up incense

In leaves that are without a smell

Will soon find the leaves smell fragrant,

So it is from mixing with the Wise.

206. Tasmā pattapuṭasseva ñatvā sampākam-attano.

Asante nopaseveyya, santo seveyya paṇḍito,

Asanto Nirayaṁ nenti, santo pāpenti Suggatiṁ.

Having understood the result

Is the same as for a leaf-wrap

He will not mix with bad people,

But mix with good and wise people,

The bad go to the lower realms,

The good will attain to Heaven.

Dhp 206 Sakkavatthu

Seeing Noble Ones

When the Buddha lies ill Sakka, the King of the Gods, comes to minister to him. The monks wonder why, and the Buddha explains how he previously answered Sakka's questions whereby he became a stream-enterer.

207. Sāhu dassanam-Ariyānaṁ, sannivāso sadā sukho,

Adassanena bālānaṁ niccam-eva sukhī siyā.

Meeting with Noble Ones is good,

And living with them is pleasant,

Through not meeting foolish people

One will forever be happy.

SN 1.1.31 Sabbhisuttaṁ

The Benefits of Associating with the Virtuous

Five gods approach the Buddha and speak one verse each on the benefits of associating with the wise, to which the Buddha adds the final verse below.

208. Sabbhi-r-eva samāsetha, sabbhi kubbetha santhavaṁ,

Sataṁ Saddhammam-aññāya, seyyo hoti na pāpiyo.

Sit down with the virtuous,

Be close to the virtuous,

After learning the Dhamma,

From a learned person

One is better not worse.

209. Sabbhi-r-eva samāsetha, sabbhi kubbetha santhavaṁ,

Sataṁ Saddhammam-aññāya, paññā labbhati — nāññato.

Sit down with the virtuous,

Be close to the virtuous,

After learning the Dhamma,

From a learned person

One surely gains wisdom.

210. Sabbhi-r-eva samāsetha, sabbhi kubbetha santhavaṁ,

Sataṁ Saddhammam-aññāya, sokamajjhe na socati.

Sit down with the virtuous,

Be close to the virtuous,

After learning the Dhamma,

From a learned person

One will no longer grieve.

211. Sabbhi-r-eva samāsetha, sabbhi kubbetha santhavaṁ,

Sataṁ Saddhammam-aññāya, ñātimajjhe virocati.

Sit down with the virtuous,

Be close to the virtuous,

After learning the Dhamma,

From a learned person

One shines among one's kin.

212. Sabbhi-r-eva samāsetha, sabbhi kubbetha santhavaṁ,

Sataṁ Saddhammam-aññāya, sattā gacchanti Suggatiṁ.

Sit down with the virtuous,

Be close to the virtuous,

After learning the Dhamma,

From a learned person

One attains to Heaven.

213. Sabbhi-r-eva samāsetha, sabbhi kubbetha santhavaṁ,

Sataṁ Saddhammam-aññāya, sattā tiṭṭhanti sātataṁ.

Sit down with the virtuous,

Be close to the virtuous,

After learning the Dhamma,

From a learned person

One is always steady.

214. Sabbhi-r-eva samāsetha, sabbhi kubbetha santhavaṁ,

Sataṁ Saddhammam-aññāya, sabbadukkhā pamuccati.

Sit down with the virtuous,

Be close to the virtuous,

After learning the Dhamma,

From a learned person

One is freed from suffering.

Jā 428 Kosambijātakaṁ

Wander with the Wise or Wander Alone

A King executes a neighbouring King. The latter's son secretely becomes the King's trusted confidant, and one day, still intent on revenge, has him alone. But rather than kill him he forgives him, and the two become close friends.

215. Sace labhetha nipakaṁ sahāyaṁ

Saddhiṁ caraṁ Sādhuvihāridhīraṁ,

Abhibhuyya sabbāni parissayāni,

Careyya tenattamano satīmā.

If you find a good friend

A Wise One who lives well,

Overcome your troubles,

And wander mindfully.

216. No ce labhetha nipakaṁ sahāyaṁ

Saddhiṁ caraṁ Sādhuvihāridhīraṁ,

Rājā va raṭṭhaṁ vijitaṁ pahāya,

Eko care mātaṅgaraññe va nāgo.

If you don't find a friend

A Wise One who lives well,

Abandoning your home,

One should wander alone.

217. Ekassa caritaṁ seyyo, natthi bāle sahāyatā,

Eko care na ca pāpāni kayirā,

Appossukko mātaṅgaraññe va nāgo.

Wandering alone is best,

Have no friendship with fools,

One should wander alone,

Doing nothing wicked,

Like a grand elephant

In a lonely forest.

Dhp 61 Mahākassapattherasaddhivihārikavatthu

No Friendship with Fools

A faithless pupil of Ven. Mahākassapa tricks a supporter into giving him food and drinks which he says are needed by the elder. Being rebuked he burns down the Elder's hut and runs away. The whole story is reported to the Buddha.

218. Carañ-ce nādhigaccheyya seyyaṁ sadisam-attano,

Ekacariyaṁ daḷhaṁ kayirā: natthi bāle sahāyatā.

If while wandering one does not find

One better or same as oneself,

One should resolve to go alone:

There can be no friendship with fools.

12: Vissāsavaggo
Trust

Jā 68 Sāketajātakaṁ

Faith at First Sight

A couple who were the Bodhisatta's parents in many previous lives greet him as a son in this life, to the confusion of the monks. The Buddha explains their past relationship.

219. Yasmiṁ mano nivisati, cittaṁ cāpi pasīdati,

Adiṭṭhapubbake pose, kāmaṁ tasmim-pi vissase.

In that one in whom he has trust,

In whom his heart has devotion,

Although he is unknown before,

He should willingly place his trust.

Jā 93 Vissāsabhojanajātakaṁ

The Danger of Being too Trusting

A lion so scares the cows pasturing nearby that they don't give milk. The herdsman covers with poison a hare-deer the lion is fond of, the lion licks her fondly and dies.

220. Na vissase avissatthe, vissatthe pi na vissase,

Vissāsā bhayam-anveti sīhaṁ va migamātukā.

Do not trust the untrustworthy,

Be wary even of the trustworthy,

There is danger following trust

Like the lion and the hare-deer.

Jā 448 Kukkuṭajātakaṁ

Do not Trust the Untrustworthy

A hawk preys on chickens until only the Bodhisatta is left. He tries to lure him out with kind words, but the Bodhisatta resists, not placing his trust in a natural enemy.

221. Nāsmase katapāpamhi, nāsmase alikavādine,

Nāsmas’ attatthapaññamhi, atisante pi nāsmase.

Do not trust one who is wicked,

Do not trust one who speaks falsely,

Do not trust one who is selfish,

Or he who makes a show of peace.

222. Bhavanti heke purisā gopipāsikajātikā,

Ghasanti maññe mittāni, vācāya na ca kammunā.

Some of the people are as though

Descended from thirsty cattle,

They satisfy their friends, I think,

With words, but not with their actions.

223. Sukkhañjalī paggahītā, vācāya paḷiguṇṭhitā,

Manussapheggū nāsīde, yasmiṁ natthi kataññutā.

Offering empty hands in homage,

Concealing actions by their words,

They are vile, not to be approached,

In whom there is no gratitude.

224. Na hi aññaññacittānaṁ itthīnaṁ purisāna’ vā

Nānā ca katvā saṁsaggaṁ tādisam-pi ca nāsmase.

Do not have trust or have contact

With these sorts of women or men

Whose minds are fickle, unsteady,

And are always ready to change.

225. Anariyakammaṁ okkantaṁ, athetaṁ sabbaghātinaṁ,

Nisitaṁ va paṭicchannaṁ, tādisam-pi ca nāsmase.

Do not trust the unreliable

Who fall into ignoble deeds,

They would murder all and sundry,

Their swords are sheathed and covered.

226. Mittarūpenidhekacce sākhallena acetasā,

Vividhehi upāyehi, tādisam-pi ca nāsmase.

Do not place your trust in such as

Only appear to be your friends,

Having smooth words and various means,

They have no intention to act.

227. Āmisaṁ vā dhanaṁ vā pi yattha passati tādiso,

Dubbhiṁ karoti dummedho tañ-ca hantvāna, gacchati.

Where such a one sees gain or wealth,

After treacherously slaughtering

The foolish one, he will depart.

Jā 521 Tesakuṇajātakaṁ

The Trustworthy one

A childless King adopts three birds as his children, which his courtiers scorn. To prove their worth he asks them for advice in ruling the Kingdom, and this is part of what his ‘daughter’ says.

228. Yo ca taṁ Tāta rakkheyya, dhanaṁ yañ-ceva te siyā,

Sūto va rathaṁ saṅgaṇhe, so te kiccāni kāraye.

He who will guard you well, Father,

And will also guard all your wealth,

Like a charioteer his chariot,

He will see to all his duties.

229.  Susaṅgahitantajano sayaṁ vittaṁ avekkhiya,

Nidhiñ-ca iṇadānañ-ca na kare parapattiyā.

He will see to guarding one's wealth

He will treat the people kindly,

Regarding your treasure and debts

He will not depend on others.

230.  Sayaṁ āyaṁ vayaṁ jaññā, sayaṁ jaññā katākataṁ,

Niggaṇhe niggahārahaṁ, paggaṇhe paggahārahaṁ.

Your profit and loss he should know,

And what you have done and not done,

He should punish those who deserve it,

And support those who are worthy.

Jā 508 Pañcapaṇḍitajātakaṁ

Keeping a Secret

The Bodhisatta councils the King not to reveal his secrets to anyone, but others hostile to him say that revealing to a wife, a friend, a brother, a son, or a mother is acceptable. Later the Bodhisatta reveals the secrets that they have told to such, showing their unreliablity. Then he repeats his wise advice.

231. Guyhassa hi guyham-eva sādhu,

Na hi guyhassa pasattham-āvikammaṁ,

Anipphādāya saheyya Dhīro,

Nipphannatho yathāsukhaṁ bhaṇeyya.

The hiding of secrets is good indeed,

The revealing of secrets is wicked,

The Wise is patient while it is undone,

When done he can speak whatever he likes.

232. Na guyham-atthaṁ vivareyya, rakkheyya naṁ yathā nidhiṁ,

Na hi pātukato sādhu guyho attho pajānatā.

One should not reveal a secret,

One should guard it like buried treasure,

Therefore those who know a secret

Surely do not make it manifest.

233. Thiyā guyhaṁ na saṁseyya amittassa ca Paṇḍito,

Yo cāmisena saṁhīro, hadayattheno ca yo naro.

The Wise should not tell a secret

To a woman, or to a foe,

To one who is overcome by gain,

Or to one whose heart is stolen.

234. Guyham-attham-asambuddhaṁ sambodhayati yo naro,

Mantabhedabhayā tassa dāsabhūto titikkhati.

That one who makes known a secret,

Something which was unknown before,

Fearing a broken confidence,

Will have to endure slavery.

235. Yāvanto purisassatthaṁ guyhaṁ jānanti mantinaṁ,

Tāvanto tassa ubbegā, tasmā guyhaṁ na vissaje.

As far as one knows a secret

And a confidential matter,

That far does he have fear, therefore

A secret should not be revealed.

236. Vivicca bhāseyya divā rahassaṁ,

Rattiṁ giraṁ nātivelaṁ pamuñce,

Upassutīkā hi suṇanti mantaṁ,

Tasmā manto khippam-upeti bhedaṁ.

In the day, one should speak in seclusion,

At night for a long time one should not speak,

Eavesdroppers listen for confidences,

Therefore a confidence is quickly broken.

13: Yācanavaggo
Begging

Jā 253 Maṇikaṇṭhajātakaṁ

The Result of Too Much Begging

A dragon falls in love with a hermit and embraces him to his distress. To frighten him away the hermit begs for the dragon's jewel three times.

237. “Mamannapānaṁ vipulaṁ uḷāraṁ

Uppajjatiṁ assa maṇissa hetu.”

“I will have rich drink and food aplenty

Arising by reason of your jewel.”

“Taṁ te na dassaṁ atiyācako ‘si,

Na cāpi te assamaṁ āgamissaṁ.

238. Susū yathā sakkharadhotapāṇī,

Tāsesi maṁ selaṁ yācamāno,

Taṁ te na dassaṁ atiyācako ‘si,

Na cāpi te assamaṁ āgamissaṁ.”

“I will not give to you, you beg too much,

Nor will I come back to your hermitage.

Like a youth with a clean sword in his hand,

You scare me, by begging for my jewel,

I will not give to you, you beg too much,

Nor will I come back to your hermitage.”

239. Na taṁ yāce yassa piyaṁ jigiṁse,

Desso hoti atiyācanāya.

Nāgo maṇiṁ yācito brāhmaṇena,

Adassanaṁ yeva tad-ajjhagāmā.

You should not beg from one whose love you want,

Begging too much is disagreeable.

The brāhman begged for the dragon's jewel,

He went from there and was never seen again.

Jā 323 Brahmadattajātakaṁ

Begging Brings Tears

A hermit is invited by a King to stay in his park. For twelve years he desires a pair of shoes and a leaf umbrella but is too ashamed to ask. Eventually he asks, receives, and goes on his way.

240. Dvayaṁ yācanako, Rāja Brahmadatta, nigacchati

Alābhaṁ dhanalābhaṁ vā, evaṁ dhammā hi yācanā.

Begging for two things, O King,

He will find loss or gain of wealth,

Such is the nature of begging.

241. “Yācanaṁ rodanaṁ,” āhu Pañcālānaṁ Rathesabha,

“Yo yācanaṁ paccakkhāti,” tam-āhu “paṭirodanaṁ.

242. Mā-m-addasaṁsu rodantaṁ, Pañcālā, susamāgatā,

Tuvaṁ vā paṭirodantaṁ, tasmā icchām’ ahaṁ raho.”

“Beggers weep,” he said to the King,

“When refused he also weeps.

Let them not see my tears, I thought,

Or you weep – thus I hide away.”

Jā 403 Aṭṭhisenajātakaṁ

Silent Begging

The King, pleased with a sage (the Bodhisatta), offers him anything from his Kingdom down, but the sage remains silent. The following dialogue ensues.

243. “Ye me ahaṁ na jānāmi, Aṭṭhisena, vaṇibbake,

Te maṁ saṅgamma yācanti; kasmā maṁ tvaṁ na yācasi.”

“Those poor people I do not know,

Aṭṭhisena, gather and beg,

Why is it that you do not beg?”

244. “Yācako appiyo hoti, yācaṁ adadam-appiyo,

Tasmāhaṁ taṁ na yācāmi, mā me viddesanā ahu.”

“A begger is not loved, one not

Giving to begging is not loved,

Thus I beg not – be not angry.”

245. “Yo ve yācanajīvāno, kāle yācaṁ na yācati,

Parañ-ca puññā dhaṁseti, attanā pi na jīvati.

“He who lives by way of begging,

And who begs not at begging time,

Destroys the merits of others,

And himself does not live happily.

246. Yo ca yācanajīvāno, kāle yācaṁ hi yācati,

Parañ-ca puññaṁ labbheti, attanā pi ca jīvati.

He who lives by way of begging,

And who then begs at begging time,

Causes others to gain merit,

And himself will live happily.

247. Na ve dessanti sappaññā, disvā yācakam-āgataṁ,

Brahmacāri piyo me ‘si varataṁ bhaññam-icchasi.”

Those with wisdom are not angry

After seeing a begger come,

My dear and spiritual friend

Speak and ask for a boon from me.”

248. “Na ve yācanti sappaññā, Dhīro veditum-arahati,

Uddissa Ariyā tiṭṭhanti, esā Ariyāna’ yācanā.”

“Those who have wisdom do not beg,

This the Wise One must surely know,

The Noble simply stand for alms,

Such is the Noble Ones’ begging.”

Jā 478 Dūtajātakaṁ

Asking the Right Person at the Right Time

A student desiring to repay his teacher disregards others and waits until the King comes and asks him what he needs, as only the King has the power to solve his problem.

249. Sace te dukkhaṁ uppajje, Kāsīnaṁ Raṭṭhavaḍḍhana,

Mā kho no tassa akkhāhi yo taṁ dukkhā na mocaye.

If suffering has arisen,

Benefactor of Kāsi,

Do not tell it to the one who

Cannot free you from your suffering.

250. Yo tassa dukkhajātassa ekantam-api bhāgato

Vippamoceyya Dhammena: kāmaṁ tassa pavedaye.

He who can free you from even

A small portion of the suffering,

In accordance with the Dhamma:

To him, if you wish, you should speak.

251. Yo attano dukkham-anānupuṭṭho,

Pavedaye jantŭ akālarūpe,

Ānandino tassa bhavantyamittā,

Hitesino tassa dukkhī bhavanti.

He who, though not asked his suffering,

Speaks to people at the wrong time,

Should know his foes take joy in that,

Those who wish him well will suffer.

252. Kālañ-ca ñatvāna tathāvidhassa,

Medhāvinaṁ ekamanaṁ viditvā,

Akkheyya tippāni parassa Dhīro,

Saṇhaṁ giraṁ atthavatiṁ pamuñce.

After understanding the right time,

Knowing his benefactor's mind,

The Wise One will relate his pains,

Gently looking for a favour.

253. Sace ca jaññā avisayham-attano:

“Nāyaṁ nīti mayha’ sukhāgamāya,”

Eko pi tippāni saheyya Dhīro,

Saccaṁ hirottappam-apekkhamāno.

But knowing it's not possible, and

It will not lead to happiness,

The Wise One will bear up his pains,

Desiring truth and good conscience.

14: Nindavaggo
Blame

AN 8.5 Paṭhamalokadhammasuttaṁ

The Eight Worldly Things

The Buddha explains the eight worldly conditions to the monks and summarises them with a verse.

254. Lābho alābho ayaso yaso ca,

Nindā pasaṁsā ca sukhañ-ca dukkhaṁ:

Ete aniccā manujesu dhammā,

Asassatā vipariṇāmadhammā.

Gain and loss, fame and infamy,

Blame, praise, happiness, suffering:

These are impermanent, passing,

Having a changeable nature.

Dhp 227-8 Atula-upāsakavatthu

Blameworthy

The lay-disciple Atula goes to see Revata, who speaks not, Sāriputta, who speaks at length, and Ānanda who speaks moderately; but he is upset with them all. Finally he goes to the Buddha who explains it thus.

255. Porāṇam-etaṁ, Atula, netaṁ ajjatanām-iva:

Nindanti tuṇhim-āsīnaṁ, nindanti bahubhāṇinaṁ,

Mitabhāṇim-pi nindanti, natthi loke anindito.

This is ancient wisdom, my friend,

This is not something that is new:

They blame the one who is silent,

The one who talks a lot, and the

One who talks in moderation,

There is no one who is not blamed.

256. Na cāhu na ca bhavissati, na cetarahi vijjati

Ekantaṁ nindito poso, ekantaṁ vā pasaṁsito.

There was not and there will not be,

And at present there is not found

Someone totally blameworthy,

Or one totally praiseworthy.

Dhp 81 Lakuṇṭakabhaddiyattheravatthu

Unperturbed

The Elder Lakuṇṭaka Bhaddiya was a dwarf who attained arahantship. Novices and others used to tease him, but he remained unmoved. The Buddha explained why.

257. Selo yathā ekaghano vātena na samīrati,

Evaṁ nindāpasaṁsāsu na samiñjanti Paṇḍitā.

Just as solid rock is

Not shaken by the wind,

So the Wise are unmoved

By either blame or praise.

Ud 3.3 Yasojasuttaṁ

Unshaken by Pleasure and Pain

The monk Yasoja and 500 other monks who are visiting the Buddha are very noisy so he sends them away. They put forth extra effort during the Rains retreat and become Arahats, after which the Buddha sends for them again.

258. Yassa jito kāmakaṇṭako,

Akkoso ca vadho ca bandhanañ-ca,

Pabbato va so ṭhito anejo,

Sukhadukkhesu na vedhatī sa bhikkhu.

He who overcomes sense desire,

Scolding, slaying, and other bonds,

He who stands still like a mountain,

Is unshaken by pleasure or pain.

AN 5.48 Alabbhanīyaṭhānasuttaṁ

The Wise Do Not Tremble

The Buddha explains there are five things that cannot be obtained: for those having the nature of ageing, sickness, dying, wasting and destruction that there should be none of these things is impossible. The Noble disciple knows this and does not grieve.

259. Na socanāya paridevanāya,

Atthodha laddhā api appako pi.

Socantam-enaṁ dukhitaṁ viditvā,

Paccatthikā attamanā bhavanti.

In grief and lamentation there is no

Profit and not even a little gain.

Through seeing your grieving and suffering

Your opponents are surely uplifted.

260. Yato ca kho Paṇḍito āpadāsu,

Na vedhatī atthavinicchayaññū,

Paccatthikāssa dukhitā bhavanti,

Disvā mukhaṁ avikāraṁ purāṇaṁ.

But whenever the Wise One trembles not,

Showing good sense regarding misfortune,

His opponents will become afflicted,

Seeing that his appearance is unchanged.

261. Jappena mantena subhāsitena,

Anuppadānena paveṇiyā vā,

Yathā yathā yattha labhetha atthaṁ,

Tathā tathā tattha parakkameyya.

Through praise or charms or speaking well,

Through giving or through tradition,

Whatever things he finds are good,

Is where he should make his effort.

262. Sace pajāneyya: alabbhaneyyo

Mayā vā aññena vā esa attho.

Asocamāno adhivāsayeyya,

Kammaṁ daḷhaṁ kinti karomi dāni.

It is good to understand what cannot

Be obtained by oneself or another.

Without grieving he should endure, knowing:

I will now do whatever is required.

Jā 351 Maṇikuṇḍalajātakaṁ

Transient Wealth

The Bodhisatta is a King whose Capital is overrun by another King. He refuses to fight as it would involve maiming and killing. The conquering King wonders why he does not struggle, and the Bodhisatta speaks the following verses, after which the other departs.

263. Pubbeva maccaṁ vijahanti bhogā,

Macco vā te pubbataraṁ jahāti.

Asassatā bhogino, Kāmakāmi,

Tasmā na socām’ ahaṁ sokakāle.

Soon mortals will be parted from their wealth,

Or perhaps they abandon it sooner.

I know that wealth will not last forever,

Therefore I grieve not at a grievious time.

264. Udeti āpūrati veti cando,

Atthaṁ tapetvāna paleti sūriyo.

Viditā mayā sattuka lokadhammā,

Tasmā na socām’ ahaṁ sokakāle.

The moon becomes full, and then wanes again,

The sun after blazing will set again,

I know this is the nature of the world,

Therefore I grieve not at a grievious time.

Jā 461 Dasarathajātakaṁ

Understanding Nature one Grieves Not

The Bodhisatta, along with his brother and sister, is exiled in the Himālayas. While there he learns that his father the King has died, yet understanding the way of nature he does not grieve.

265. Yaṁ na sakkā naṁ pāletuṁ posena lapataṁ bahuṁ,

Sa kissa Viññū medhāvī attānam-upatāpaye?

When a person cannot preserve

Himself, even with great weeping,

Why should a Wise and sensible

Person torment himself with grief?

266. Daharā ca hi ye vuddhā, ye bālā ye ca Paṇḍitā.

Aḍḍhā ceva daḷiddā ca — sabbe maccuparāyaṇā.

For both the young and old,

The foolish and the Wise,

The wealthy and the poor –

Will have their end in death.

267. Phalānam-iva pakkānaṁ niccaṁ papatatā bhayaṁ,

Evaṁ jātāna’ maccānaṁ niccaṁ maraṇato bhayaṁ.

Just as for mature fruit there is

Always the danger of falling,

So for those who are living there

Is always the danger of death.

268. Sāyam-eke na dissanti pāto diṭṭhā bahujjanā,

Pāto eke na dissanti sāyaṁ diṭṭhā bahujjanā.

Many people seen in the morning,

Are not seen in the evening time,

Many people seen in the evening,

Are not seen in the morning time.

269. Paridevayamāno ce, kiñcid-atthaṁ udabbahe

Sammūḷho hiṁsam-attānaṁ, kayirā cetaṁ Vicakkhaṇo.

If through lamentation the one

Who is besotted could remove

Suffering and hurt for himself,

The Wise One would lament as well.

270. Kiso vivaṇṇo bhavati hiṁsam-attānam-attano,

Na tena petā pālenti, niratthā paridevanā.

Though he has afflicted himself,

And has become quite lean and pale,

The dead cannot be helped by that,

No good comes from lamentation.

271. Yathā saraṇam-ādittaṁ vārinā parinibbaye,

Evam-pi dhīro sutavā medhāvī Paṇḍito naro

Khippam-uppatitaṁ sokaṁ, vāto tūlaṁ va dhaṁsaye.

Just as a burning house can be

Extinguished with water, just so

The learned and Wise person quickly

Extinguishes all of his griefs,

Like the wind dispersing cotton.

272. Eko va macco acceti, eko va jāyate kule,

Saṁyogaparamā tveva sambhogā sabbapāṇinaṁ.

Although all people are attached

To their family and their friends,

When they die, they are reborn with

Another family and friends.

273. Tasmā hi dhīrassa bahussutassa,

Sampassato lokam-imaṁ parañ-ca,

Aññāya Dhammaṁ hadayaṁ manañ-ca,

Sokā mahantā pi na tāpayanti.

Therefore the strong and learned one,

Seeing both this world and the next,

Who knows the Dhamma in his heart,

Will not be tormented by grief.

15: Kammavaggo
Deeds

Dhp 127 Suppabuddhasakyavatthu

Deeds and their Results

Three different groups of monks see a crow die, a woman drowned and themselves buried alive on their way to the Buddha. They decide to ask him why it happened, and he explains there is nowhere to escape from the results of bad actions.

274. Na antalikkhe, na samuddamajjhe,

Na pabbatānaṁ vivaraṁ pavissa:

Na vijjatī so jagatippadeso,

Yatthaṭṭhito muccĕyya pāpakammā.

Neither in the sky, nor in the ocean,

Nor after entering a mountain cleft:

There is no place found on this earth where one

Is free from the results of wicked deeds.

SN 1.3.15 Dutiyasaṅgāmasuttaṁ

The Revolution of Deeds

King Pasenadi defeats King Ajātasattu in battle, takes his four-fold army from him, and, showing mercy, releases him with his life.

275. Hantā labhati hantāraṁ, jetāraṁ labhate jayaṁ,

Akkosako ca akkosaṁ, rosetārañ-ca rosako,

Atha kammavivaṭṭena, so vilutto vilumpati.

The killer finds one who kills him,

The victor will find a victor,

The abuser an abuser,

The wrathful finds one full of wrath,

So too as deeds return to one,

The robber will find himself robbed.

Dhp 125 Kokasunakhaluddakavatthu

Offending the Inoffensive

A hunter blames a monk for his failure to catch game and he sets his dogs on him, chasing him up a tree. The monk's robe falls over the hunter and the dogs devour him instead.

276. So appaduṭṭhassa narassa dussati,

Suddhassa posassa anaṅgaṇassa,

Tam-eva bālaṁ pacceti pāpaṁ,

Sukhumo rajo paṭivātaṁ va khitto.

He offends against the inoffensive,

A purified and passionless person,

That wicked deed will return to the fool,

Like fine dust that is thrown against the wind.

Dhp 137-140 Mahāmoggallānattheravatthu

The Fruit of Unjust Punishment

Being fooled by his wife a young man, who was faithfully performing his duty before, murders his parents.

277. Yo daṇḍena adaṇḍesu appaduṭṭhesu dussati,

Dasannam-aññataraṁ ṭhānaṁ khippam-eva nigacchati:

He who offends with punishment

One who is quite inoffensive,

One who does not punish others,

Will quickly fall into one of ten states:

278. Vedanaṁ pharusaṁ, jāniṁ, sarīrassa ca bhedanaṁ,

Garukaṁ vāpi ābādhaṁ, cittakkhepaṁ va pāpuṇe,

Harsh feelings and loss of his wealth,

And the break up of his body,

Or maybe heavy affliction,

Or perhaps he will loose his mind,

279. Rājato vā upassaggaṁ, abbhakkhānaṁ va dāruṇaṁ.

Parikkhayaṁ va ñātīnaṁ, bhogānaṁ va pabhaṅguraṁ,

There may be some danger from Kings,

Or slander that is terrible,

He may suffer from loss of kin,

Or from the destruction of wealth,

280. Atha vāssa agārāni aggi ḍahati pāvako,

Kāyassa bhedā duppañño Nirayaṁ so upapajjati.

Then his houses will be consumed

By fire, and then at the break-up

Of the body that foolish one

Will arise in the Lower Realms.

Dhp 121 Asaññataparikkhārabhikkhuvatthu

Do not Despise Wickedness

A monk refuses to look after his requisities, thinking them not worth the trouble. The Buddha admonishes him.

281. Māpamaññetha pāpassa: Na maṁ taṁ āgamissati,

Udabindunipātena udakumbho pi pūrati,

Bālo pūrati pāpassa, thokaṁ thokam-pi ācinaṁ.

He should not despise wickedness

Thinking: It will not come to me,

Through the falling of water drops

The water-pot is quickly filled,

The fool, gathering gradually,

Soon becomes full of wickedness.

Dhp 69 Uppalavaṇṇattherīvatthu

The Ripening of Wickedness

A cousin of the nun Uppalavaṇṇā hides in her forest dwelling and rapes her when she returns. This is told to the Buddha.

282. Madhuvā maññati bālo, yāva pāpaṁ na paccati,

Yadā ca paccati pāpaṁ, bālo dukkhaṁ nigacchati.

The fool thinks it sweet, as long as

His wickedness does not ripen,

But when his wickedness ripens,

Then the fool falls into suffering.

Dhp 71 Ahipetavatthu

Deeds Do Not Ripen at Once

A man burns down the hut of a Paccekabuddha and eventually is reborn as a snake-ghost, burning the whole length of his long body. He is seen by Mahāmoggallāna, who relates it to the Buddha.

283. Na hi pāpaṁ kataṁ kammaṁ, sajju khīraṁ va muccati,

Ḍahantaṁ bālam-anveti, bhasmacchanno va pāvako.

A wicked deed that has been done,

Like milk does not turn all at once,

Rather it will stay with the fool,

Smouldering under the ashes.

Dhp 123 Mahādhanavāṇijavatthu

Avoiding Wickedness

A merchant sets out with 500 wagons but learns there are thieves ahead and thieves behind, and so stays put in a village. This is told to the Buddha who draws the lesson therefrom.

284. Vāṇijo va bhayaṁ maggaṁ, appasattho mahaddhano,

Visaṁ jīvitukāmo va, pāpāni parivajjaye.

As merchants on a fearful path,

With few friends and great wealth, as one

Loving life would avoid poison,

So should one avoid wicked deeds.

SN 1.2.22 Khemasuttaṁ

Experiencing the Results of Deeds

285. Caranti bālā dummedhā amitteneva attanā,

Karontā pāpakaṁ kammaṁ yaṁ hoti kaṭukapphalaṁ.

Foolish, unintelligent folk

Behave like their own enemies,

Doing deeds full of wickedness

That have painful consequences.

286. Na taṁ kammaṁ kataṁ sādhu, yaṁ katvā anutappati,

Yassa assumukho rodaṁ vipākaṁ paṭisevati.

That deed is not a deed well done,

Which having done he will regret,

For he cries with a tearful face

When the result returns to him.

287. Tañ-ca kammaṁ kataṁ sādhu, yaṁ katvā nānutappati,

Yassa patīto sumano vipākaṁ paṭisevati.

But that deed is a deed well done, which

Having done he will not regret,

He is delighted and happy

When the result returns to him.

288. Paṭikacceva taṁ kayirā, yaṁ jaññā hitam-attano,

Na sākaṭikacintāya Mantā Dhīro parakkame.

Cautiously he will do his deeds,

Knowing what benefits himself,

Not with thoughts wrongly directed

Should the Wise One make his effort.

289. Yathā sākaṭiko mattaṁ samaṁ hitvā mahāpathaṁ,

Visamaṁ maggam-āruyha, akkhacchinno ‘vajhāyati,

For the drunken carter who has

Abandoned the even highway

And mounted an uneven road,

Will brood on his broken axle,

290. Evaṁ Dhammā apakkamma, adhammam-anuvattiya,

Mando Maccumukhaṁ patto, akkhacchinno va jhāyati.

So too the one who leaves the Dhamma,

And follows what is not Dhamma,

Falls into Death's mouth, like the one

Brooding on his broken axle.

Dhp 246-7 Pañca-Upāsakavatthu

The Result of Not Keeping the Precepts

Laymen are arguing as to which of the precepts is hardest to keep. The Buddha tells them they all are hard, but explains further.

291. Yo pāṇam-atipāteti, musāvādañ-ca bhāsati,

Loke adinnaṁ ādiyati, paradārañ-ca gacchati,

292. Surāmerayapānañ-ca yo naro anuyuñjati,

Idhevam-eso lokasmiṁ, mūlaṁ khaṇati attano.

He who kills a living being,

And speaks a word that is not true,

Who takes from what is not given,

And who goes to another's wife,

That person who is devoted

To drinking liquor, beer and wines,

Digs up his own root in the world.

Dhp 16 Dhammika-Upāsakavatthu

Rejoicing Here and Hereafter

A layman who has long been a supporter lies dying and the monks go to chant for him. Seeing celestial chariots coming to take him away he asks them to wait until the monks finish chanting, but the monks think he is asking them to stop and go away. Later the Buddha explains.

293. Idha modati, pecca modati,

Katapuñño ubhayattha modati,

So modati, so pamodati,

Disvā kammavisuddhim-attano.

Here he rejoices, after death he rejoices,

The meritorious one rejoices both times,

He surely rejoices, he greatly rejoices,

After seeing the purity of his own deeds.

SN 1.3.4 Piyasuttaṁ

Holding Oneself Dear

King Pasenadi reflects that if one holds oneself dear he would not engage in what is wrong but do what is right. The Buddha concurs.

294. Attānañ-ce piyaṁ jaññā na naṁ pāpena saṁyuje,

Na hi taṁ sulabhaṁ hoti sukhaṁ dukkatakārinā.

If one holds oneself dear one should

Not engage in a wicked deed,

For joy is not easily gained

By those who do that which is wrong.

Jā 382 Sirikālakaṇṇijātakaṁ

Fortune and Misfortune

Two Goddesses, who cannot decide precedence, vie with each other for lying on a virtuous householder's couch. The one who is even more virtuous than the householder wins.

295. Attanā kurute lakkhiṁ, alakkhiṁ kurutattanā,

Na hi lakkhiṁ alakkhiṁ vā añño aññassa kārako.

By oneself is one's fortune made,

Misfortune is made by oneself,

No one can make for another

Their fortune or their misfortune.

Jā 537 Mahāsutasomajātakaṁ

Consequences of Indulgence and Duty

Yet more verses by which the Bodhisatta eventually persuades the man-eating King to give up his bad habit.

296. Yo ve Piyaṁ me ti piyānurakkhī,

Attaṁ niraṁkacca, piyāni sevati,

Soṇḍo va pitvā visamissapānaṁ,

Teneva so hoti dukkhī parattha.

He who, being attached to what he craves,

And disregards his true self-interest,

Like a drunkard who has drunk some poison,

Will be the one who suffers hereafter.

297. Yo cīdha saṅkhāya piyāni hitvā,

Kicchena pi sevati Ariyadhammaṁ,

Dukhito va pitvāna yathosadhāni,

Teneva so hoti sukhī parattha.

He who, having abandoned what he likes,

And with difficulty does the right thing,

Like one sick who has drunk the medicine,

Hereafter will be the one who rejoices.

Jā 386 Kharaputtajātakaṁ

Protecting Life First

A King is willing to give up a charm to his wife even though it will cost his life. The Bodhisatta as Sakka, in the form of a goat, persuades him not to be so foolish.

298. Na ve Piyaṁ me ti Janinda tādiso,

Attaṁ niraṅkatvā piyāni sevati.

Attā va seyyo: paramā va seyyo?

Labbhā piyā ocitatthena pacchā.

O King, do not think: It is dear to me,

You should not do what is pleasing to you.

Understanding one's own interest is best,

Later one gains what is truly pleasing.

Dhp 163 Saṅghabhedaparisakkanavatthu

Good Is Hard to Do

Devadatta causes a split in the Community and informs Ānanda. The Buddha explains how easy it is to do what is wrong.

299. Sukarāni asādhūni, attano ahitāni ca,

Yaṁ ve hitañ-ca sādhuñ-ca taṁ ve paramadukkaraṁ.

Easily done are things not good,

Unbeneficial for oneself,

But that which is beneficial

Is exceedingly hard to do.

Ud 5.8 Ānandasuttaṁ

The Good Easily Do Good

Devadatta causes a split in the Community and informs Ānanda. The Buddha explains how easy it is to do what is wrong.

 300. Sukaraṁ sādhunā sādhu, sādhu pāpena dukkaraṁ.

Pāpaṁ pāpena sukaraṁ, pāpam-ariyehi dukkaraṁ.

Done with ease by the good is good,

But the bad find good hard to do,

Bad is done by the bad with ease,

But the good find bad hard to do.

The Third Hundred

16: Vāyāmavaggo
Effort

Jā 539 Mahājanakajātakaṁ

Never Give up Hope

A King, while enjoying the royal festivities, reflects on how he strove when he was lost in the ocean, never giving up hope of claiming his throne.

301. Vāyametheva Puriso, na nibbindeyya Paṇḍito,

Passāmi vohaṁ attānaṁ yathā icchaṁ tathā ahu.

A Wise Person should endeavour,

Never wearying, this I see,

He is one who has good desire.

302. Vāyametheva Puriso, na nibbindeyya Paṇḍito,

Passāmi vohaṁ attānaṁ, udakā thalam-ubbhataṁ.

A Wise Person should endeavour,

Never wearying, this I see,

Like one pulled from water to land.

303. Dukkhūpanīto pi Naro Sapañño,

Āsaṁ na chindeyya sukhāgamāya,

Bahū hi phassā ahitā hitā ca,

Avitakkitā Maccum-upabbajanti.

The Wise Person brought into suffering,

Will not cut off his hope of happiness,

There are many contacts, both good and bad,

But without a thought they go to meet Death.

SN 1.2.8 Tāyanasuttaṁ

Wrong-Doing and the Well-done

This is the teaching of the Godly Son (Devaputta) Tāyana, which was confirmed by the Buddha, and recommended to the monks.

304. Kayirā ce kayirāthenaṁ, daḷham-enaṁ parakkame,

Sithilo hi paribbājo bhiyyo ākirate rajaṁ.

If he would do what should be done,

He should be firm in his effort,

For the wanderer who is lax

Creates lots of impurity.

305. Akataṁ dukkataṁ seyyo, pacchā tappati dukkataṁ,

Katañ-ca sukataṁ seyyo, yaṁ katvā nānutappati.

Better undone is wrong-doing,

Wrong-doing one later regrets.

Better done is what is well-done,

Which when done one does not regret.

MN 131 Bhaddekarattasuttaṁ

The Need to Act Today

One of the verses spoken by the Buddha that were later analysed by the Buddha and, in separate discourses, by three of his monks.

306. Ajjeva kiccam-ātappaṁ, ko jaññā? maraṇaṁ suve,

Na hi no saṅgaraṁ tena mahāsenena Maccunā.

Today exertion should be made,

Who knows? maybe death tomorrow,

There is no bribing of Death and

His great armies with promises.

Iti 78 Dhātusosandanasuttaṁ

Shunning the Indolent

The Buddha teaches how like attracts like: if one mixes with the indolent one becomes lazy; if one mixes with the energetic, one will make a good effort.

307. Parittaṁ dārum-āruyha yathā sīde mahaṇṇave,

Evaṁ kusītam-āgamma sādhujīvī pi sīdati,

Tasmā taṁ parivajjeyya kusītaṁ hīnavīriyaṁ.

Like one who is on a small raft

Risks sinking in the great ocean,

So owing to the indolent

The one who lives well risks sinking,

Therefore shun the indolent one

That one who has no energy.

Jā 71 Varaṇajātakaṁ

Doing One's Duties on Time

A brāhman student sleeps under a tree when he is supposed to be collecting wood. Being woken up he quickly climbs the tree and grabs some green wood. The following day the cook cannot cook with it, everyone is delayed, and they miss their lunch.

308. Yo pubbe karaṇīyāni, pacchā so kātum-icchati,

Varuṇakaṭṭhabhañjo va, sa pacchā anutappati.

One who in the past had duties,

And later still hasn't done them,

Like the one who broke the tree branch

He will regret it in the future.

DN 31 Sigālasuttaṁ

He Who Does his Duty

More advice to Sigāla on how to put aside his comfort and do his duty.

309. Atisītaṁ ati-uṇhaṁ, atisāyam-idaṁ ahu,

Iti vissaṭṭhakammante, atthā accenti, māṇave.

It is too cold, it is too hot,

It is too late, is what they say,

Speaking like this, they leave off work,

Until the chance has passed them by.

310. Yodha sītañ-ca uṇhañ-ca tiṇā bhiyyo na maññati,

Karaṁ purisakiccāni, sa pacchā na vihāyati.

The person who gives no more thought

To cold and to heat than to grass,

The person who does his duty,

Does not undergo loss later.

Jā 49 Nakkhattajātakaṁ

Taking one's Opportunity

A marriage has been arranged, but an angry ascetic prevents one party from going, saying it is not auspicious. When they go the next day the girl has already been married off to another.

311. Nakkhattaṁ paṭimānentaṁ attho bālaṁ upaccagā,

Attho atthassa nakkhattaṁ, kiṁ karissanti tārakā?

While waiting on your lucky stars

Good things will pass the foolish by,

Goodness itself is fortunate,

What can constellations achieve?

Jā 4 Cullaseṭṭhijātakaṁ

Rags to Riches

A young man, starting with a dead mouse, is careful in his trading and in making friends, and so by and by he makes his fortune.

312. Appakena pi medhāvī pābhatena Vicakkhaṇo,

Samuṭṭhāpeti attānaṁ, aṇuṁ aggiṁ va sandhamaṁ.

Even with a little, a Wise One,

By virtue of a good present,

Can raise himself up much higher,

Like a small wind can raise a fire.

Jā 284 Sirijātakaṁ

Fortune Sides with the Meritorious

A wood-collector has the chance of good luck, but looses it to an elephant-trainer, who by evening is raised to King of the country.

313. Yaṁ ussukā saṅgharanti alakkhikā bahuṁ dhanaṁ,

Sippavanto asippā ca, lakkhī va tāni bhuñjare.

Whatever effort the unlucky

Make in accumulating wealth,

Endowed with a craft or without,

The fortunate ones will enjoy.

314. Sabbattha katapuññassa, aticcaññeva pāṇino,

Uppajjanti bahū bhogā, appanāyatanesu pi.

For the one who has great merit,

Overcomes all other people,

And great riches arise, even

When making but little effort.

Jā 152 Sigālajātakaṁ

Acting Without Consideration

A pack of lions, wanting to avenge the insult on their sister, pounce on what looks like a jackal, but it is in fact only a reflection. They all die apart from the Bodhisatta who understands the situation and speaks these words.

315. Asamekkhitakammantaṁ turitābhinipātinaṁ,

Tāni kammāni tappenti, uṇhaṁ vajjhohitaṁ mukhe.

Those who undertake work without

Consideration fall away,

They regret those works, like they would

Something hot crammed into the mouth.

Jā 505 Somanassajātakaṁ

Inconsiderate and Considerate Action

A false ascetic is scolded by a Prince for his loose ways. The ascetic lies to the King and tries to get the Prince killed, but he defends himself successfully before retiring to the Himālayas.

316. Anisamma kataṁ kammaṁ, anavatthāya cintitaṁ,

Bhesajjasseva vebhaṅgo, vipāko hoti pāpako.

Deeds done inconsiderately,

Without balanced, measured thinking,

As with a failure in treatment,

The result is bound to be bad.

317. Nisamma ca kataṁ kammaṁ, sammāvatthāya cintitaṁ,

Bhesajjasseva sampatti, vipāko hoti bhadrako.

A deed done considerately,

With good and balanced thinking,

As with success in treatment,

The result is bound to be good.

17: Dhanavaggo
Wealth

Jā 322 Daddabhajātakaṁ

The Wise do Not Panic

A hare hears the noise of a fruit falling and thinking it omens the end of the world he starts to run which panics all the other animals who also flee. The Bodhisatta finds out the cause and calms them down.

318. Beluvaṁ patitaṁ sutvā daddabhan-ti saso javi,

Sasassa vacanaṁ sutvā santattā migavāhinī.

Hearing the sound of the fruit fall

The scared hare ran away afraid,

Having heard the cry of the hare

Many animals were alarmed.

319. Appatvā padaviññāṇaṁ, paraghosānusārino,

Panādaparamā bālā te honti parapattiyā.

Without having cognised the truth,

They listened to another's word,

Those fools surely relied upon

The great noise made by another.

320. Ye ca sīlena sampannā, paññāyūpasame ratā,

Ārakā viratā dhīrā, na honti parapattiyā.

But those endowed with strong virtue,

Who take delight in wisdom's calm,

The ones who are firm keep away,

They don't rely upon others.

Jā 204 Vīrakajātakaṁ

Keeping to One's own Habitat

A city crow named Saviṭṭhaka (Devadatta) has to leave his home and finds a water crow to serve. Thinking he can swim like his master he attempts to dive for fish, but dies in the attempt.

321. Udakathalacarassa pakkhino,

Niccaṁ āmakamacchabhojino:

Tassānukaraṁ Saviṭṭhako

Sevāle paḷiguṇṭhito mato.

That bird at home on water and on land,

Who constantly enjoys fresh fish to eat:

Through imitating him the city crow

Died caught up in the lakeside weeds.

Jā 335  Jambukajātakaṁ

Knowing One's Strengths

A jackal (Devadatta) who lives on the food left over by a Lion decides to act like a lion himself and against all good advice attacks an elephant, only to be slaughtered on the spot.

322. Asīho sīhamānena, yo attānaṁ vikubbati,

Koṭṭhū va gajam-āsajja, seti bhūmyā anutthunaṁ.

The one who, though not a lion,

Assumes the pride of a lion,

Like the jackal and elephant,

Will end up groaning on the floor.

323. Yasassino uttamapuggalassa,

Sañjātakhandhassa mahabbalassa,

Asamekkhiyā thāmabalūpapattiṁ,

Sa seti nāgena hato va jambuko.

He may be famous, considered supreme,

He may have bodily power and strength,

But being hasty he will be slaughtered

By the powerful, just like the jackal.

324. Yo cīdha kammaṁ kurute pamāya,

Thāmabbalaṁ attani saṁviditvā,

Jappena mantena subhāsitena,

Parikkhavā so vipulaṁ jināti.

But having the measure of his deeds here,

Understanding his own power and strength,

Listening to good advice, well-spoken,

Being discrete, he will succeed.

Jā 345 Gajakumbhajātakaṁ

Acting at the Right Time and Speed

A King is very slothful so the Bodhisatta shows him a tortoise and explains its characteristics. The King understands the lesson and reforms his ways.

325. Yo dandhakāle tarati, taraṇīye ca dandhati,

Sukkhapaṇṇaṁ va akkamma, atthaṁ bhañjati attano.

Being quick when he should take care,

Taking care when he should be quick,

He will destroy his own welfare

Like a leaf trodden under foot.

326. Yo dandhakāle dandheti, taraṇīye ca tārayi,

Sasīva rattiṁ vibhajaṁ, tassattho paripūrati.

Taking care when he should take care,

Being quick when he should be quick,

He will fulfil his own welfare

Like the moon that will soon be full.

Jā 183 Vālodakajātakaṁ

Sobreity

Horses that have been in battle are given fine wine but remain sober; while the strained leftovers are fed to the donkeys — who all become drunk on it.

327. Vālodakaṁ apparasaṁ nihīnaṁ,

Pitvā mado jāyati gadrabhānaṁ.

Imañ-ca pitvāna rasaṁ paṇītaṁ

Mado na sañjāyati sindhavānaṁ.

Having drunk this despicable liquor,

The donkeys became intoxicated.

Whereas after drinking this fine liquor

Thoroughbred horses were not affected.

328. Appaṁ pivitvāna nihīnajacco

So majjatī tena Janinda puṭṭho.

Dhorayhasīlīo ca, kulamhi jāto,

Na majjatī aggarasaṁ pivitvā.

After drinking something poor the low man

Will soon become drunk, O Leader of Men.

But the virtuous one, after drinking

Even the best liquor does not get drunk.

Jā 291 Bhadraghaṭajātakaṁ

Protecting Good Fortune

A worthless fellow is given a jar that will provide him with all he needs, but being dissolute he uses it to get drunk, breaks it and is reduced to poverty once again.

329. Sabbakāmadadaṁ kumbhaṁ, kuṭaṁ laddhāna’ dhuttako,

Yāva so anupāleti, tāva so sukham-edhati.

A fool received a water-pot,

Which gave everything he wished for,

While he looked after it, he was

Successful in his happiness.

330. Yadā matto ca ditto ca pamādā kumbham-abbhidā,

Tadā naggo ca pottho ca, pacchā bālo vihaññati.

But when he got drunk and heedless

He dropped and broke that water-pot,

Then naked and miserable,

He afterwards suffered hardship.

331. Evam-eva yo dhanaṁ laddhā, amattā paribhuñjati,

Pacchā tappati dummedho, kuṭaṁ bhinno va dhuttako.

Just so, the one who receives wealth,

But uses it without measure,

That fool suffers greatly later,

Like the scoundrel who broke the jar.

Jā 48 Vedabbhajātakaṁ

Wrong Means

A brāhman called Vedabbha is captured by thieves and brings down a shower of jewels to pay his ransom, but he is killed, and the thieves fight over the treasure until they also are all killed.

332. Anupāyena yo atthaṁ icchati so vihaññati,

Cetā haniṁsu Vedabbhaṁ, sabbe te vyasanam-ajjhagū.

He who by the wrong means wishes

For his welfare suffers hardship,

The thieves killed the young man,

And they all came to destruction.

Jā 39 Nandajātakaṁ

Arrogance Is a Give-Away

A servant knows where his late Master's treasure was hidden, but when he takes the Son to the place he becomes arrogant because of his knowledge, abuses him and refuses to reveal it. The Bodhisatta explains.

333. Maññe sovaṇṇayo rāsi, soṇṇamālā ca Nandako

Yattha dāso āmajāto ṭhito thullāni gajjati!

I think the gold-store is buried

Where Nandaka, the servant born

To a slave, stands and loudly roars!

SN 1.3.19 Paṭhama-aputtakasuttaṁ

The Reward of Using Wealth Wisely

A rich merchant dies after living like a pauper. The Buddha explains that when a man of low character obtains wealth he is unable to enjoy it.

334. Amanussaṭṭhāne udakaṁ va sītaṁ

Tad-apeyyamānaṁ parisosameti,

Evaṁ dhanaṁ kāpuriso labhitvā

Nevattanā bhuñjati no dadāti.

Just as cool water in an empty place

Will evaporate without being drunk,

So the wealthy but despicable man

Won't use it himself, nor give to others.

335. Dhīro ca viññū adhigamma bhoge,

Yo bhuñjatī kiccakaro ca hoti,

So ñātisaṅghaṁ nisabho bharitvā,

Anindito Saggam-upeti ṭhānaṁ.

But the Wise One, having obtained riches,

Both enjoys his wealth, and does his duties,

The blameless men supports his relatives,

And later goes to a Heavenly state.

Jā 390 Mayhakajātakaṁ

Wealth that Goes to Waste

Out of greed a man kills his brother's son. The brother who is the Bodhisatta exhorts him with these words.

336. Sakuṇo Mayhako nāma, girisānudarīcaro,

Pakkaṁ pipphalim-āruyha, Mayhaṁ mayhan!-ti kandati.

There is a selfish bird named Mine,

Who lives in a mountain-cave,

Having landed on a fig-tree,

He cries out loud: This is mine, mine!

337. Tassevaṁ vilapantassa dijasaṅghā samāgatā,

Bhutvāna pipphaliṁ yanti, vilapatveva so dijo.

A great flock of birds assembled

Round him while he was lamenting,

And while that bird was lamenting,

They ate the figs, and went away.

338. Evam-eva idhekacco, saṅgharitvā bahuṁ dhanaṁ,

Nevattano na ñātīnaṁ yathodhiṁ paṭipajjati.

So it is for some people here,

They collect a great deal of wealth,

But they do not spend those riches

On themselves or their relatives.

339. Na so acchādanaṁ bhattaṁ na mālaṁ na vilepanaṁ

Anubhoti sakiṁ kiñci, na saṅgaṇhāti ñātake.

Neither clothing, food or ointments

Does he ever enjoy himself,

Nor does he treat his relatives.

340. Tassevaṁ vilapantassa, Mayhaṁ mayhan!-ti rakkhato,

Rājāno atha vā corā, dāyādā ye ca appiyā,

Dhanam-ādāya gacchanti, vilapatveva so naro.

This is mine, mine! he cries out loud,

But while he is still lamenting,

Either kings, thieves, or those disliked,

Take his wealth and then go away,

Leaving that man to his lament.

341. Dhīro bhoge adhigamma, saṅgaṇhāti ca ñātake,

Tena so kittiṁ pappoti, pecca Sagge pamodati.

The Wise, having gathered riches,

Treat themselves and their relatives,

By that they will attain renown,

And later rejoice in Heaven.

AN 7.5 Saṅkhittadhanasuttaṁ

Seven True Treasures

A short discourse listing the seven true treasures.

342. Saddhādhanaṁ sīladhanaṁ, hiri-ottappiyaṁ dhanaṁ,

Sutadhanañ-ca cāgo ca paññā: ‘me sattamaṁ dhanaṁ.

The treasures of good conscience, faith,

Virtue, learning, giving, wisdom:

These are the seven real treasures.

343. Yassa ete dhanā atthi, itthiyā purisassa vā,

Adaḷiddo ti taṁ āhu, amoghaṁ tassa jīvitaṁ.

Whoever has these real treasures,

Whether female or male, is not poor,

Their life is surely not futile.

18: Vasanavaggo
Dwelling

Jā 103 Verījātakaṁ

Live Not with Enemies

The Bodhisatta escapes some robbers and reflects on this back at home.

344. Yattha verī nivisati, na vase tattha Paṇḍito,

Ekarattaṁ dvirattaṁ vā dukkhaṁ vasati verisu.

Wherever enemies reside,

There the Wise do not like to live,

Those who even for a short time

Dwell amongst enemies suffer.

Jā 379 Nerujātakaṁ

Wise Discrimination

Two golden geese fly to Mount Neru and find to their surprise that even crows glowed golden in its shadow, and determine not to live in such an undiscriminating place.

345. Amānanā yattha siyā santānaṁ vā vimānanā,

Hīnasammānanā vā pi, na tattha vasatiṁ vase.

In that place where good people find

Disrespect, little respect, or

Respect indiscriminately,

You most certainly should not dwell.

346. Yatthālaso ca dakkho ca, sūro bhīru ca pūjiyā,

Na tattha santo vasanti, avisesakare nare.

Where both the lazy and clever,

Heroes and cowards are worshipped,

There the good do not dwell, because

Everyone is treated alike.

Jā 178 Kacchapajātakaṁ

Non-Attachment to Home

A turtle stays behind in the mud when a drought threatens and is killed by someone digging there. As he dies he utters these words.

347. Janittaṁ me bhavittaṁ me, iti paṅke avassayiṁ,

Taṁ maṁ paṅko ajjhabhavi, yathā dubbalakaṁ tathā.

Here is the place of my birth and

Where I grew up, I lived on this mud,

And on this mud I will now die,

Just like one who is defenceless.

348. Taṁ taṁ vadāmi, Bhaggava, suṇohi vacanaṁ mama:

Gāme vā yadi vāraññe, sukhaṁ yatrādhigacchati,

349. Taṁ janittaṁ bhavittañ-ca purisassa pajānato

Yamhi jīve tamhi gacche, na niketahato siyā.

This, I say, listen to my word:

Whether in the villages or wilds –

Wherever he finds happiness –

Although knowing his place of birth,

He should live wherever he can,

Without attachment to his home.

Jā 304 Daddarajātakaṁ

Having Forbearance when Unknown

Two nāgas are exiled from their rich home and have to live on a dunghill where they are abused. The elder speaks these cautionary words.

350. Sakā raṭṭhā pabbājito, aññaṁ janapadaṁ gato,

Mahantaṁ koṭṭhaṁ kayirātha duruttānaṁ nidhetave.

Being exiled from his kingdom,

And entering another country,

He should make much room in his heart

For the abuse he will endure.

351. Yattha posaṁ na jānanti, jātiyā vinayena vā,

Na tattha mānaṁ kayirātha, vasam-aññātake jane.

In that place where they know him not –

Neither his birth or his virtue –

He should not be proud or haughty

As he dwells unknown with strangers.

352. Videsavāsaṁ vasato, jātavedasamena pi,

Khamitabbaṁ sapaññena, api dāsassa tajjitaṁ.

While dwelling in a foreign land,

He should dwell like a light,

If he is wise he ought to be

Patient, having a servant's care.

Jā 168 Sakuṇagghijātakaṁ

The Strength of Being on Home Grounds

A quail fools a hawk into attacking him on his home ground and dodges aside at the last moment leaving the hawk to plunge to his death.

353. Seno balasā patamāno lāpaṁ gocaraṭhāyinaṁ,

Sahasā ajjhappatto va, maraṇaṁ tenupāgami.

A hawk diving with force

On a quail in its home,

Approached with violence,

And died because of that.

354. Sohaṁ nayena sampanno, pettike gocare rato,

Apetasattu modāmi, sampassaṁ attham-attano.

Having devised a clever plan,

I delight in my parents’ grounds,

Now rid of my foe I rejoice,

Considering my own welfare.

Jā 32 Naccajātakaṁ

Immodesty

The King of the Golden Mallards holds a festival so his daughter can pick a spouse. She likes the peacock best – until he exposes himself while dancing in joy.

355. Rudaṁ manuññaṁ rucirā ca piṭṭhi,

Veḷuriyavaṇṇūpanibhā ca gīvā.

Vyāmamattāni ca pekhuṇāni:

Naccena te dhītaraṁ no dadāmi.

You have a pleasing voice, a brilliant back,

A neck coloured like lapis lazuli.

You have tail-feathers a fathom in length:

But because of your indiscrete dancing,

I cannot give you my precious daughter.

Jā 59 Bherivādajātakaṁ

Excess Leads to Loss

A drummer earns money at a festival, but his son through too much drumming attracts thieves who beat and rob them.

356. Dhame dhame nātidhame, atidhantaṁ hi pāpakaṁ,

Dhantena hi sataṁ laddhaṁ, atidhantena nāsitaṁ.

Play, play, but don't play too much, for

Only the bad play in excess,

Through playing a hundred was gained,

And through excess playing was lost.

Jā 116 Dubbacajātakaṁ

Knowing Proper Limits

An acrobat knows the four-javelin dance, but when he is drunk one day, despite being warned by his pupil, he tries to extend it to five, and is impaled.

357. Atikaram-akar’ Ācariya, mayham-petaṁ na ruccati,

Catutthe laṅghayitvāna, pañca-m-āyasi āvuto.

Too much you tried to do, Teacher,

Such as was against my wishes,

Having jumped over four javelins,

On the fifth one you were impaled.

19: Bhāsanavaggo
Speech

Jā 98 Kūṭavāṇijajātakaṁ

Deception

A merchant named Superwise tries to cheat his partner (named Wise) by having his Father pose as a Tree-Deva. Wise sets fire to the tree, and out scampers the Father.

358. Sādhu kho Paṇḍito nāma, na tveva Atipaṇḍito,

Atipaṇḍitena puttena, manamhi upakūḷito.

Good is the name that Wise has got,

But not the name of Superwise,

Through my foolish son Superwise,

I am roasted to a cinder.

Jā 331 Kokālikajātakaṁ

Correct and Timely Speech

A young cuckoo is being fostered by a crow but gives his identity away when he cries out. The crow kills him and throws him out of the nest.

359. Yo ve kāle asampatte, ativelaṁ pabhāsati,

Evaṁ so nihato seti, kokilāyi va atrajo.

He who talks for too long

And talks at the wrong time,

Like the cuckoo's fledgling,

He is quickly destroyed.

360. Na hi satthaṁ sunisitaṁ, visaṁ halāhalām-iva,

Evaṁ nikaṭṭhe pāteti vācā dubbhāsitā yathā.

Neither a sharpened sword,

Nor can deadly poison,

Destroy quite as quickly

As badly spoken words.

361. Tasmā kāle akāle vā vācaṁ rakkheyya Paṇḍito,

Nātivelaṁ pabhāseyya, api attasamamhi vā.

The Wise protect their words

At the right and wrong time,

And will not talk too long,

Even to their equals.

362. Yo ca kāle mitaṁ bhāse matipubbo Vicakkhaṇo,

Sabbe amitte tarati, Supaṇṇo uragaṁ iva.

The Wise speak suitably

And in a measured way,

Having thought aforehand,

And thus defeat their foes

As bird overcomes snake.

SN 1.6.9 Tudubrahmasuttaṁ

The Dangers of Wrong Speech

The High Divinity Tudu approaches Ven. Kokālika and advises him to have respect for the two Chief Disciples, but he is rebuked by the Venerable who is intent on blaming them.

363. Purisassa hi jātassa, kuṭhārī jāyate mukhe,

Yāya chindati attānaṁ bālo, dubbhāsitaṁ bhaṇaṁ.

When a man is born in this world,

There is a hatchet in his mouth,

With that the fool cuts himself up,

Speaking what is badly spoken.

364. Yo nindīyaṁ pasaṁsati,

Taṁ vā nindati yo pasaṁsiyo,

Vicināti mukhena so kaliṁ,

Kalinā tena sukhaṁ na vindati.

He who praises the blameworthy,

And he who blames the praiseworthy,

Piles up bad fortune with his tongue,

And therefore finds no happiness.

SN 1.8.5 Subhāsitasuttaṁ

The Qualities of Good Speech

The Buddha explains the four qualities that make for good speech, and summarises them with a verse, which is followed by another improvised by Ven. Vaṅgīsa, who was considered the foremost disciple in extemporary composition.

365. Subhāsitaṁ uttamam-āhu santo,

Dhammaṁ bhaṇe nādhammaṁ — taṁ dutiyaṁ,

Piyaṁ bhaṇe nāppiyaṁ — taṁ tatiyaṁ,

Saccaṁ bhaṇe nālikaṁ — taṁ catutthaṁ.

What is well spoken is the first

Quality of speech that is good,

Speaking on Dhamma is second,

Speaking with pleasant voice is third,

Speaking with truth in mind is fourth.

366. Tam-eva vācaṁ bhāseyya yāyattānaṁ na tāpaye,

Pare ca na vihiṁseyya — sā ve vācā subhāsitā.

He should only speak a good word

Which will not cause him torment,

And does no harm to another –

Those words are truly well spoken.

Jā 88 Sārambhajātakaṁ

Speaking Kindly

A bull wishes to repay his master and has him wage a bet he can draw a 100 wagons. But when the time comes the master scolds him, and he doesn't make an effort. Later the master speaks kindly and the bull draws the wagons, earning his master a fortune.

367. Kalyāṇim-eva muñceyya, na hi muñceyya pāpikaṁ,

Mokkho kalyāṇiyā sādhu, mutvā tappati pāpikaṁ.

He should speak those words that are good,

He should not speak words that are bad,

He who has spoken well is good,

But speaking badly he suffers.

Jā 537 Mahāsutasomajātakaṁ

Truth Is the Sweetest Thing

The Bodhisatta gives and keeps his word to return to a man-eating King, who is threatening to eat him. In part of the dialogue which follows the Bodhisatta preaches on the virtue of keeping to one's word.

368. Ye kecime atthi rasā Pathavyā,

Saccaṁ tesaṁ sādhutaraṁ rasānaṁ,

Sacce ṭhitā samaṇabrāhmaṇā ca,

Taranti jātimaraṇassa pāraṁ.

Of whatever kinds of tastes there are on the Earth

Truth is the sweetest and the best of all.

Know that monks and priests steady in the truth,

Cross to the further side of birth and death.

SN 1.8.5 Subhāsitasuttaṁ

Truth Is Immortal

Ven. Vaṅgīsa speaks another verse inspired by a teaching of the Buddha about truth.

369. Saccaṁ ve amatā vācā, esa Dhammo sanantano,

Sacce atthe ca Dhamme ca, āhu santo patiṭṭhitā.

Truth consists of immortal words,

This good Dhamma is eternal,

Well-established is truth, goodness

And Dhamma, say those who are good.

Jā 320 Succajajātakaṁ

Only Promise what can Be Done

A Queen asks the King if the mountain they see ahead were made of gold would he give her some. He says he would not.

370. Yaṁ hi kayirā taṁ hi vade, yaṁ na kayirā na taṁ vade,

Akarontaṁ bhāsamānaṁ parijānanti Paṇḍitā.

When it can be done then speak up,

When it cannot be done speak not,

Not doing after promising

The Wise know is speaking falsely.

Jā 499 Sivijātakaṁ

Keeping One's Promises

King Sivi is very generous and resolves to give even his body parts away if asked. Sakka decides to test him and dressed as a brāhman asks for his eye to which the King agrees; the townsfolk try to persuade him to change his mind, and this is part of his reply.

371. Yo ve Dassan-ti vatvāna, adāne kurute mano,

Bhūmyā so patitaṁ pāsaṁ gīvāyaṁ paṭimuñcati.

He who, having said he will give,

Makes up his mind not to give it,

Fastens his own neck in a snare

That has fallen down on the ground.

372. Yo ve Dassan-ti vatvāna, adāne kurute mano,

Pāpā pāpataro hoti, sampatto Yamasādhanaṁ.

He who, having said he will give,

Makes up his mind not to give it,

Is the most wicked of wicked,

He falls into Yama's armies.

Jā 422 Cetiyajātakaṁ

The Results of Lying

Despite being warned of the dire consequences a King of old, desiring to raise a younger brother above an older one, tells a lie, and not only looses his magical powers, but is swallowed up by the Earth when he repeats it.

373. Aḷikaṁ bhāsamānassa apakkamanti devatā,

Pūtikañ-ca mukhaṁ vā ti, sakaṭṭhānā ca dhaṁsati,

Yo jānaṁ pucchito pañhaṁ aññathā naṁ viyākare.

When speaking a lie or falsehood

The gods depart and go away,

The mouth becomes putrid and foul,

And he destroys his own position,

This happens to that person who,

When asked, answers with something false.

374. Akāle vassati tassa, kāle tassa na vassati,

Yo jānaṁ pucchito pañhaṁ aññathā naṁ viyākare.

It rains for him at the wrong time,

And doesn't rain at the right time,

This happens to that person who,

When asked, answers with something false.

375. Jivhā tassa dvidhā hoti, uragasseva Disampati,

Yo jānaṁ pucchito pañhaṁ, aññathā naṁ viyākare.

The one endowed with a forked tongue,

O King, is likened to a snake,

This happens to that person who,

When asked, answers with something false.

376. Jivhā tassa na bhavati, macchasseva Disampati,

Yo jānaṁ pucchito pañhaṁ, aññathā naṁ viyākare.

The one not endowed with a tongue,

O King, is likened to a fish,

This happens to that person who,

When asked, answers with something false.

377. Thiyo na tassa jāyanti, na pumā jāyare kule,

Yo jānaṁ pucchito pañhaṁ, aññathā naṁ viyākare.

To him females will not be born,

And nor will males be born to him,

This happens to that person who,

When asked, answers with something false.

378. Puttā tassa na bhavanti, pakkamanti disodisaṁ,

Yo jānaṁ pucchito pañhaṁ, aññathā naṁ viyākare.

To him there will be no children,

Or they will move away from him,

This happens to that person who,

When asked, answers with something false.

Dhp 176 Ciñcamāṇavikāvatthu

The Liar is Capable of all Wrong-Doing

Ciñca Māṇavikā falsely accuses the Buddha of impregnating her. The gods help reveal the lie, and Ciñca falls into the Avīci hell.

379. Ekaṁ dhammaṁ atītassa, musāvādissa jantuno,

Vitiṇṇaparalokassa, natthi pāpaṁ akāriyaṁ.

For the person who transgresses

One thing, that of speaking falsely,

Who has abandoned the next world,

There is no bad thing left undone.

20: Vajjavaggo
Faults

SN 1.1.35 Ujjhānasaññisuttaṁ

The Buddha Has No Faults

A group of gods who constantly perceive offense speak offensively to the Buddha, implying that he is not without fault. This is part of the exchange.

380. “Kassaccayā na vijjanti, kassa natthi apāgataṁ,

Ko na sammoham-āpādi, ko ‘dha Dhīro sadā sato?”

“In whom are no faults found at all,

In whom is there no deviance,

Who does not foster delusion,

Who is Wise, and always mindful?”

381. “Tathāgatassa Buddhassa, sabbabhūtānukampino,

Tassaccayā na vijjanti, tassa natthi apāgataṁ,

So na sammoham-āpādi, so ‘dha Dhīro sadā sato.”

“The Realised One, the Buddha,

Who has great compassion for all,

In him no faults are found at all,

In him there is no deviance,

He does not foster delusion,

He is Wise, and always mindful.”

Jā 392 Bhisapupphajātakaṁ

A Small Wickedness Appears Great to the Pure of Heart

A monk is reproved by a Godly daughter for smelling a lotus flower. He asks why she does not reprove someone who cuts down the lotuses instead. They do not accept reproof, she says, and adds the following.

382. Anaṅgaṇassa posassa, niccaṁ sucigavesino,

Vāḷaggamattaṁ pāpassa abbhāmattaṁ va khāyati.

For the one without defilements,

Who always seeks for purity,

Even a little wickedness

Appears as large as the heavens.

Dhp 252 Meṇḍakaseṭṭhivatthu

Seeing One's Own Faults

A merchant goes to see the Buddha when he is passing through, but the outside ascetics try to persuade him not to by telling him falsely that he teaches there is no result of actions.

383. Sudassaṁ vajjam-aññesaṁ, attano pana duddasaṁ,

Paresaṁ hi so vajjāni opuṇāti yathā bhusaṁ,

Attano pana chādeti, kaliṁ va kitavā saṭho.

Easy to see is another's fault,

But one's own fault is hard to see,

For he sifts other peoples’ faults

Like they were chaff or husks of corn,

But he will conceal his own faults,

Like a cheat will conceal defeat.

Dhp 253 Ujjhānasaññittheravatthu

The Fate of a Fault-Finder

A monk is always finding fault with the others, so they ask the Buddha about it. This is his admonition.

384. Paravajjānupassissa, niccaṁ ujjhānasaññino,

Āsavā tassa vaḍḍhanti, ārā so āsavakkhayā.

He who looks for another's faults,

Who is an abject complainer,

For him the pollutants increase,

He is far from their destruction.

Dhp 50 Pāveyyakājīvakavatthu

Looking to One's Own Deeds

When a lay-disciple invites the Buddha for a meal an ascetic she supports abuses both her and the Buddha, who tells her not to worry about what the ascetic is doing or saying, but to look to herself.

385. Na paresaṁ vilomāni, na paresaṁ katākataṁ

Attano va avekkheyya, katāni akatāni ca.

Not the wrong of others, or what

Others have done or have not done

One should consider, but what has

Been done and not done by oneself.

Jā 522 Sarabhaṅgajātakaṁ

Patience with Rough Speech

Sakka and other gods come to consult with the Bodhisatta. He asks questions and these are the replies.

386. Kodhaṁ vadhitvā na kadāci socati,

Makkhappahānaṁ isayo vaṇṇayanti,

Sabbesaṁ vuttaṁ pharusaṁ khametha,

Etaṁ khantiṁ uttamam-āhu santo.

Having destroyed anger one does not grieve,

Abandoning ingratitude sages praise,

He should be patient with harsh and rough speech,

Good people say: This patience is supreme.

387. Bhayā hi seṭṭhassa vaco khametha,

Sārambhahetu pana sādisassa,

Yo cīdha hīnassa vaco khametha,

Etaṁ khantiṁ uttamam-āhu santo.

Through fear be patient with superiors,

Through fear of quarelling towards equals,

But being patient with inferiors,

Good people say: This patience is supreme.

388. Kathaṁ vijaññā catu-m-attharūpaṁ

Seṭṭhaṁ sarikkhaṁ atha vā pi hīnaṁ?

Virūparūpena caranti santo,

Tasmā hi sabbesavaco khametha.

But how can we know from appearances

He is superior, equal, lower?

The good sometimes appear to be ugly,

Therefore best be patient with everyone.

389. Na hetam-atthaṁ mahatī pi senā

Sarājikā yujjhamānā labhetha,

Yaṁ khantimā Sappuriso labhetha,

Khantī balassūpasamanti verā.

No King or army receive such honour,

Even while waging war on the battlefield,

As the patient and Good Person receives,

Being patient towards their enemies.

SN 1.11.4 Vepacittisuttaṁ

The Strength of Patience

The gods defeat the demons, and their leader Vepacitti is brought before Sakka, whom he abuses. Sakka remains calm, and the following conversation takes place between him and Mātali, his charioteer.

390. “Bhayā nu Maghavā Sakka, dubbalyā no titikkhasi,

Suṇanto pharusaṁ vācaṁ sammukhā Vepacittino?” ti

“Is it through fear, O Sakka,

Or through weakness that you forebear,

Listening to the demon's harsh words

When you are together face to face?”

391. “Nāhaṁ bhayā na dubbalyā khamāmi Vepacittino,

Kathañ-hi mādiso Viññū bālena paṭisaṁyuje.” ti

“It is not through fear or weakness

That I'm patient with the demon,

How can a Wise One such as I

Engage in argument with fools?”

392. “Bhiyyo bālā pabhijjeyyuṁ no cassa paṭisedhako,

Tasmā bhusena daṇḍena Dhīro bālaṁ nisedhaye.” ti

“Fools will show no more interest

If you will not have them constrained,

Therefore the Wise One will surely

Restrain them with great punishment.”

393. “Etad-eva ahaṁ maññe bālassa paṭisedhanaṁ:

Paraṁ saṅkupitaṁ ñatvā, yo sato upasammatī.” ti

“After consideration I think

This is the way to constrain fools:

If you know the other is angry,

Remain mindful and very calm.”

394. “Etad-eva titikkhāya, vajjaṁ passāmi, Vāsava,

Yadā naṁ maññati bālo: Bhayā myāyaṁ titikkhati,

Ajjhāruhati dummedho, go va bhiyyo palāyinan.”-ti

“Through forebearance like this, Sakka,

I see a great fault, for when the fool

Believes: He forebears out of fear,

The fool rises up like a bull.”

395. “Kāmaṁ maññatu vā mā vā: Bhayā myāyaṁ titikkhati,

Sad-atthaparamā atthā, khantyā bhiyyo na vijjati.

“If he wants he can think like this,

Or not: He forebears out of fear,

Because out of all benefits,

Nothing is better than patience.

396. Yo have balavā santo, dubbalassa titikkhati,

Tam-āhu paramaṁ khantiṁ: niccaṁ khamati dubbalo.

The one who, though he has great strength,

Is forebearing towards the weak,

Has the greatest patience, ‘tis said:

For the weak are always patient.

397. Abalan-taṁ balaṁ āhu, yassa bālabalaṁ balaṁ,

Balassa Dhammaguttassa, paṭivattā na vijjati.

They say strength is really weakness,

When that strength is the strength of fools,

But the strength of the Righteous One,

There is no one to contradict.

398. Tasseva tena pāpiyo, yo kuddhaṁ paṭikujjhati,

Kuddhaṁ appaṭikujjhanto, saṅgāmaṁ jeti dujjayaṁ.

By this he makes it worse, the one

Who gets angry at the angry,

But the one who is unangered,

He wins a difficult battle,

399. Ubhinnam-atthaṁ carati attano ca parassa ca,

Paraṁ saṅkupitaṁ ñatvā, yo sato upasammati.

That one lives for the true benefit

Of both himself and the other,

Who, knowing others are angry,

Remains mindful and very calm.

400. Ubhinnaṁ tikicchantānaṁ attano ca parassa ca.

Janā maññanti: Bālo ti, ye Dhammassa akovidā.” ti

He is treating with medicine

Both himself and the other one.

Those who think: This one is a fool,

Are unskilled in the True Dhamma.”

The Fourth Hundred

21: Kāmavaggo
Desires

Jā 136 Suvaṇṇahaṁsajātakaṁ

The Result of Greed

A golden goose goes occasionally and gives his former family one of his golden feathers and they grow rich. But greed overcomes his former wife and she plucks him. The feathers though, when stolen, are gold no more, and they sink back into poverty.

401. Yaṁ laddhaṁ tena tuṭṭhabbaṁ, atilobho hi pāpako,

Haṁsarājaṁ gahetvāna, suvaṇṇā parihāyatha.

Be content with what is received,

Only the wicked have great greed,

Because of grabbing the Goose-King,

You must loose the golden feathers.

Jā 228 Kāmanītajātakaṁ

Wisdom is the Only Cure for Greed

A King receives Sakka (the Bodhisatta) disguised as a young brāhman, who promises to help him conquer three cities. But the King is so mean he doesn't even offer him lodging. In the morning the brāhman is nowhere to be found and the King falls sick thinking of his loss. Sakka preaches to him as the only way to cure his illness of greed.

402. Kaṇhāhi daṭṭhassa karonti heke,

Amanussavaddhassa karonti Paṇḍitā.

Na kāmanītassa karoti koci,

Okkantasukkassa hi kā tikicchā?

Some there are who can cure the cobra's bite,

And the Wise can cure possession by ghosts.

But no one can cure one led by desire,

What treatment can there be for the impure?

Dhp 216 Aññatarabrāhmaṇavatthu

Craving Brings on Grief and Fear

A brāhman farmer wishing for his fields to prosper decides to make the Buddha his partner. Just before the crop is brought in floods wash it all away.

403. Taṇhāya jāyatī soko, taṇhāya jāyatī bhayaṁ,

Taṇhāya vippamuttassa natthi soko, kuto bhayaṁ?

Grief is created by craving,

From craving fear is created,

For he who is free from craving

There can be no grief, how then fear?

Jā 467 Kāmajātakaṁ

Desires Are Never Satisfied

A brāhman farmer wishing for his fields to prosper decides to make the Buddha his partner. Just before the crop is brought in floods wash it all away.

404. Kāmaṁ kāmayamānassa tassa ce taṁ samijjhati

Addhā pītimano hoti, laddhā macco yad-icchati.

If the one with desire succeeds

In gaining the desires he craves

He certainly will be joyful,

For he gains what a man desires.

405. Kāmaṁ kāmayamānassa tassa ce taṁ samijjhati,

Tato naṁ aparaṁ kāme, ghamme taṇhaṁ va vindati.

If the one with desire succeeds

In gaining the desires he craves

Then he will have further desires,

Just as there is thirst when it's hot.

406. Gavaṁ va siṅgino siṅgaṁ vaḍḍhamānassa vaḍḍhati,

Evaṁ mandassa posassa bālassa avijānato

Bhiyyo taṇhā pipāsā ca vaḍḍhamānassa vaḍḍhati.

Just as the two horns of a bull

Develop while he is growing,

Even so for the foolish one,

The one without understanding,

His thirst and craving develop

While they are being satisfied.

407. Pathavyā sāliyavakaṁ, gavassaṁ dāsaporisaṁ,

Datvā pi nālam-ekassa, iti vidvā, samaṁ care.

Even having been given all

The cows, barley and slaves on Earth,

It is not enough for that one,

Understanding this, live in peace.

408. Rājā pasayha pathaviṁ vijitvā

Sasāgarantaṁ mahim-āvasanto,

Oraṁ samuddassa atittarūpo,

Pāraṁ samuddassa pi patthaye ‘tha.

A King, having conquered the whole

Of Earth, up to the ocean's edge,

Will still cross over the ocean,

Because he will wish for what is

On the other side of the seas.

409. Yāva anussaraṁ kāme manasā, titti nājjhagā,

Tato nivattā paṭikamma disvā,

Te ve tittā ye paññāya tittā.

As long as his mind has desires

He will not feel satisfaction,

Seeing the cure he stops desire,

He is satisfied through wisdom.

410. Paññāya tittinaṁ seṭṭhaṁ, na so kāmehi tappati,

Paññāya tittaṁ purisaṁ, taṇhā na kurute vasaṁ.

Best is wisdom's satisfaction,

Not the suffering of desires,

The one satisfied by wisdom,

Does not have any more craving.

411. Apacinetheva kāmāni appicchassa, alolupo,

Samuddamatto puriso, na so kāmehi tappati.

For he who is not covetous, 

Does away with all his desires,

That person is like the ocean,

He does not suffer through desires.

412. Rathakāro va cammassa parikantaṁ upāhanaṁ,

Yaṁ yaṁ cajati kāmānaṁ taṁ taṁ sampajjate sukhaṁ.

Sabbañ-ce sukham-iccheyya, sabbe kāme pariccaje.

Just as the cobbler cuts the skin

So it fits the shoe he's making,

With the giving up of desires

True happiness can be attained.

Wishing for complete happiness,

He should abandon all desire.

Jā 14 Vātamigajātakaṁ

The Snare of Taste

A gardener named Sañjaya entices a deer into the palace through lining his grass with honey.

413. Na kiratthi rasehi pāpiyo,

Āvāsehi va santhavehi vā.

Vātamigaṁ gehanissitaṁ,

Vasam-ānesi rasehi Sañjayo.

There is nothing worse than taste is,

For our relatives and our friends.

The wind-deer from his jungle home,

Was brought under control by taste.

Jā 346 Kesavajātakaṁ

Confidence is the Taste Supreme

A teacher falls ill while being looked after by the King of Bāraṇāsī and none of his doctors can cure him. He goes to the Himālayas where he is cared for by his beloved pupil, the Bodhisatta, and gets better with his loving care.

414. Sāduṁ vā yadi vāsāduṁ, appaṁ vā yadi vā bahuṁ,

Vissattho yattha bhuñjeyya, vissāsaparamā rasā.

Whether of good taste or bad taste,

Whether there is little or much,

Wherever the faithful one eats,

He finds faith is the taste supreme.

SN 1.3.13 Doṇapākasuttaṁ

Knowing the Measure

King Pasenadi eats too much and is always uncomfortable; the Buddha speaks this verse, which the King has an attendant remember and repeat to him when he eats.

415. Manujassa sadā satīmato,

Mattaṁ jānatŏ laddhabhojane,

Tanukassa bhavanti vedanā,

Saṇikaṁ jīrati, āyupālayaṁ.

For the person who is always mindful,

Knowing the measure in regard to food,

His unpleasant feelings become fewer,

Slowly he ages, protecting his life.

SN 1.1.10 Araññasuttaṁ

Neither Grieving nor Yearning

A short dialogue between a god, who speaks first, and the Buddha in Jeta's Wood.

416. “Araññe viharantānaṁ, santānaṁ brahmacārinaṁ,

Ekabhattaṁ bhuñjamānānaṁ, kena vaṇṇo pasīdatī?” ti

“Those who are living in the wilds,

Who are peaceful and spiritual,

Eating only one meal a day,

Why are their complexions so clear?”

417. “Atītaṁ nānusocanti, nappajappanti ‘nāgataṁ,

Paccuppannena yāpenti, tena vaṇṇo pasīdati.

“They do not grieve over the past,

Nor do they yearn for the future,

They live in the present moment,

Therefore their complexions are clear.

418. Anāgatappajappāya, atītassānusocanā,

Etena bālā sussanti, naḷo va harito luto.” ti

It is through grief over the past,

And through yearning for the future,

That fools dry up, like a green reed

That has been mowed down in the field.”

22: Kodhavaggo
Anger

SN 1.7.1 Dhanañjānīsuttaṁ

Burning Away Anger

When the wife of a brāhman slips she calls out praise of the Buddha, which angers her husband. He sets out to question and refute the Buddha, but he converts, ordains and soon becomes a Worthy One.

419. Kodhaṁ jhatvā sukhaṁ seti, kodhaṁ jhatvā na socati,

Kodhassa visamūlassa madhuraggassa, brāhmaṇa,

Vadhaṁ Ariyā pasaṁsanti, taṁ hi jhatvā na socati.

Having destroyed anger one lives at peace,

Having destroyed anger one does not grieve,

The complete destruction of all anger

From its root to tip, the Noble Ones praise,

Having burnt it away one does not grieve.

Jā 443 Cullabodhijātakaṁ

Anger Burns

A King takes away an ascetic's former wife, but the ascetic (the Bodhisatta) doesn't get angry, and the wife refuses the King's advances. The King enquires as to why the ascetic doesn't get angry.

420. Kaṭṭhasmiṁ matthamānasmiṁ pāvako nāma jāyati,

Tam-eva kaṭṭhaṁ ḍahati yasmā so jāyate gini.

Fire surely arises

In firewood when kindled,

Because of the firewood

There arises a fire.

421. Evaṁ mandassa posassa bālassa avijānato,

Sārambhā jāyate kodho, so pi teneva ḍayhati.

Even so the foolish

Have anger arising

From reckless behaviour,

And by that they are burnt.

422. Aggīva tiṇakaṭṭhasmiṁ kodho yassa pavaḍḍhati,

Nihīyati tassa yaso, kāḷapakkhe va candimā.

When anger increases

Like fire in leaves and wood,

Their repute diminishes,

Like the moon on the wane.

423. Anijjho dhūmaketūva, kodho yassūpasammati,

Āpūrati tassa yaso, sukkapakkhe va candimā.

When anger decreases

Like fire that is dampened,

Their repute increases,

Like the moon when waxing.

AN 7.64 Kodhanasuttaṁ

The Dangers of Anger

The Buddha explains the things that foes wish upon each other, and then speaks some verses about the dangers of getting angry.

424. Kodhasammadasammatto, āyasakyaṁ nigacchati,

Ñātimittā suhajjā ca parivajjenti kodhanaṁ.

Drunk with pride and anger,

They will gain disrepute.

Relatives, also friends,

Shun one who is angry.

425. Anatthajanano kodho, kodho cittappakopano,

Bhayam-antarato jātaṁ taṁ jano nāvabujjhati.

Anger is the cause of loss,

Anger troubles the mind,

They do not understand

It arises from fear.

426. Kuddho atthaṁ na jānāti, kuddho Dhammaṁ na passati,

Andhantamaṁ tadā hoti, yaṁ kodho sahate naraṁ.

When angry, they know not

Goodness or the Dhamma,

Then, blinded by darkness,

They are soon overcome.

Jā 400 Dabbhapupphajātakaṁ

Quarreling Leads to Loss

Two otters catch a huge carp but can't decide how to divide it. They ask a jackal to arbitrate. He gives the tail to one, the head to another and runs off with the rest.

427. Vivādena kisā honti, vivādena dhanakkhayā,

Jīnā uddā vivādena — bhuñja Māyāvi rohitaṁ.

Through quarrels people become lean,

Through quarrels their wealth wastes away,

The otters lost out through quarrels

You should eat the carp, you jackal.

428. Evam-eva manussesu vivādo yattha jāyati

Dhammaṭṭhaṁ paṭidhāvanti, so hi nesaṁ vināyako,

Dhanā pi tattha jīyanti, Rājakoso pavaḍḍhati.

Just so when men start to quarrel

They find a judge, who takes over,

Their wealth will decay on the spot,

And the King's storeroom will increase.

Dhp 201 Kosalarañño Parājayavatthu

The Truly Happy One

The King of Kosala is defeated three times by his nephew Ajātasattu, the King of Magadha, and takes to his bed in sorrow and despair.

429. Jayaṁ veraṁ pasavati, dukkhaṁ seti parājito,

Upasanto sukhaṁ seti, hitvā jayaparājayaṁ.

The victor generates a foe,

The defeated finds suffering,

The one at peace finds happiness,

Without victory or defeat.

Jā 451 Cakkavākajātakaṁ

The Benefits of Friendliness

A crow sees a ruddy goose, the Bodhisatta, and wonders why he is so handsome, thinking it must be because of his food. The goose explains it is because of good deeds that he is beautiful and the crow is ugly.

430. Yo na hanti na ghāteti, na jināti na jāpaye,

Mettaṁ so sabbabhūtesu, veraṁ tassa na kenaci.

He who neither kills or has kill,

Conquers or makes others conquer,

Having friendliness towards all,

There is no enemy for him.

Dhp 5 Kāḷayakkhinīvatthu

Hatred Overcome by Love

A barren woman brings home a young woman for her husband, but everytime the young wife conceives the barren wife contrives an abortion. Through life after life they consume each other's children, until brought to the Buddha.

431. Na hi verena verāni sammantīdha kudācanaṁ,

Averena ca sammanti, esa Dhammo sanantano.

Not by hatred does hatred cease,

Never does such a thing occur,

It only ceases through kindness,

This good Dhamma is eternal.

Dhp 291 Kukkuṭa-aṇḍakhādikāvatthu

No Happiness through Hatred

A young girl steals a hen's eggs, and thereafter through 500 existences they destroy each other's offspring.

432. Paradukkhūpadānena attano sukham-icchati,

Verasaṁsaggasaṁsaṭṭho, verā so na parimuccati.

Those who seek happiness themselves

By causing suffering for others,

Are closely bound up with hatred –

They are not free from that hatred.

Dhp 130 Chabbaggiyabhikkhuvatthu

Comparing Oneself with Others

The group of six monks chase off and attack the group of seventeen monks and take their rooms, which left the latter screaming.

433. Sabbe tasanti daṇḍassa, sabbesaṁ jīvitaṁ piyaṁ,

Attānaṁ upamaṁ katvā, na haneyya na ghātaye.

All creatures tremble when punished,

Because all creatures love their life,

Comparing oneself with others,

You should not kill or have them killed.

Jā 33 Sammodamānajātakaṁ

The Results of Unity and Division

Quails, led by the Bodhisatta, manage to foil a hunter by flying off together with their heads in the net, until one day they argue and the hunter catches them all.

434. Sammodamānā gacchanti jālam-ādāya pakkhino,

Yadā te vivadissanti tadā ehinti me vasaṁ.

Joyously the birds fly away

Carrying the net together,

But when they begin to quarrel

They will come into my power.

23: Bālavaggo
Fools

Dhp 64 Udāyittheravatthu

Fools Cannot Learn

A monk lives with the Buddha, but when questioned by visiting monks it is found he does not know even the fundamentals of the teaching. They tell this to the Buddha.

435. Yāvajīvam-pi ce bālo Paṇḍitaṁ payirupāsati,

Na so Dhammaṁ vijānāti, dabbī sūparasaṁ yathā.

Even if for his whole life long

A fool attends on someone Wise,

He may not know Dhamma, just as

The spoon knows not the taste of food.

Dhp 63 Gaṇṭhibhedakacoravatthu

The Fool who Knows he's a Fool

Two thieves go to listen to the Dhamma. One of them attains path and fruit, the other manages to undo a knot in someone's clothes and steal some pennies.

436. Yo bālo maññati bālyaṁ, Paṇḍito vāpi tena so,

Bālo ca paṇḍitamānī, sa ve bālo ti vuccati.

Fools who know that they are foolish,

Are at least wise in that matter,

Fools who are proud of their wisdom,

Are said to be foolish indeed.

Dhp 72 Saṭṭhikūṭasahassapetavatthu

Learning only Hurts a Fool

A young man learns the art of stone-throwing, but uses it to kill a Paccekabuddha; he is reborn in Avīci hell, and later as a ghost who is constantly having his head crushed by sixty-thousand sledgehammers.

437. Yāvad-eva anatthāya ñattaṁ bālassa jāyati,

Hanti bālassa sukkaṁsaṁ, muddham-assa vipātayaṁ.

Knowledge arises for a fool

To his own great disadvantage,

It destroys the fool's merit-store,

And it will destroy his wisdom.

Jā 122 Dummedhajātakaṁ

Fame Brings the Unintelligent to Ruin

A king (Devadatta) is jealous of his elephant (the Bodhisatta) and tries to have it fall to its death. The elephant leaves for another Kingdom.

438. Yasaṁ laddhāna’ dummedho, anatthaṁ carati attano,

Attano ca paresañ-ca hiṁsāya paṭipajjati.

When a foolish one achieves fame,

It's not at all for his welfare,

He enters on a path leading

To harm for himself and others.

Jā 46 Ārāmadūsakajātakaṁ

Good Done by the Fool Causes Ruin

A King wants to enjoy himself at a festival and asks some monkeys to water his saplings. They agree, but not having much water, pull each one up first to measure the water needed. All the trees die.

439. Na ve anatthakusalena atthacariyā sukhāvahā,

Hāpeti atthaṁ dummedho, kapi ārāmiko yathā.

Not with the unskilful do those

Who are skilful find happiness,

The foolish one ruins what is good,

Just like the monkeys in the park.

Jā 45 Rohiṇijātakaṁ

Fools Do more Bad than Good

A maid is asked by her Mother to clear the mosquitoes from her body. She does so with a pestle, killing her Mother at the same time.

440. Seyyo amitto medhāvī yañ-ce bālānukampako,

Passa Rohiṇikaṁ jammiṁ, Mātaraṁ hantvāna, socati.

Worse than an intelligent foe

Is a fool who has compassion,

Look at the servant Rohiṇī:

Having killed her Mother, she grieved.

Jā 480 Akittijātakaṁ

Never Seeing a Fool is Best

The Bodhisatta is an ascetic who lives far from the haunts of men, when Sakka offers him a boon, this is part of what he asks for.

441. Bālaṁ na passe na suṇe, na ca bālena saṁvase,

Bālen’ allāpasallāpaṁ na kare, na ca rocaye.

May I not see or hear a fool,

May I not reside with a fool,

May I not hold talk with a fool,

Nor find any pleasure in him.

442. Anayaṁ nayati dummedho, adhurāya niyuñjati,

Dunnayo seyyaso hoti, sammā vutto pakuppati,

Vinayaṁ so na jānāti, sādhu tassa adassanaṁ.

The foolish one brings misfortune,

Being quite irresponsible,

The best he does is badly judged,

He is angry when spoken to,

And he does not know discipline,

It is good not to meet with him.

Jā 522 Sarabhaṅgajātakaṁ

The Truly Wise Man

Sakka asks the Bodhisatta who is the truly wise man.

443. Gambhīrapañhaṁ manasā vicintayaṁ,

Nāccāhitaṁ kamma’ karoti luddaṁ,

Kālāgataṁ atthapadaṁ na riñcati:

Tathāvidhaṁ paññavantaṁ, vadanti.

The one who can enquire deeply into things,

Who does not commit bad or cruel deeds,

Who does not neglect truth that is timely:

Such a person, they say, has great wisdom.

Sn 3.11 Nālakasuttaṁ

Fools are Noisy

The Buddha explains to Nālaka the things conducive to becoming a sage, one of which is not being talkative.

444. Yad-ūnakaṁ taṁ saṇati, yaṁ pūraṁ santam-eva taṁ,

Aḍḍhakumbhūpamo bālo, rahado pūro va Paṇḍito.

What is empty makes a great noise,

What is full is quiet indeed,

The fool is like a pot half-full,

The Wise One is like a full lake.

Jā 202 Keḷisīlajātakaṁ

Wisdom Brings Respect

A King makes fun of his elders so Sakka (the Bodhisatta) makes fun of him to teach him a lesson.

445. Haṁsā koñcā mayūrā ca, hatthiyo pasadā migā,

Sabbe sīhassa bhāyanti, natthi kāyasmi’ tulyatā.

Geese and herons and peacocks too,

Elephants and the spotted deer,

All respect the lion, although they

Are different in many ways.

446. Evam-eva manussesu daharo ce pi paññavā,

So hi tattha mahā hoti, neva bālo sarīravā.

Even so amongst men a boy

Is respected if he be wise,

But though he is big in body,

A fool is never respected.

Jā 522 Sarabhaṅgajātakaṁ

Wisdom is Best say the Good

When asked by Sakka what is the highest virtue this was the Bodhisatta's reply.

447. Paññā hi seṭṭhā kusalā vadanti,

Nakkhattarājā-r-iva tārakānaṁ,

Sīlaṁ siriṁ cāpi satañ-ca Dhammo,

Anvāyikā paññavato bhavanti.

Wisdom is best, is what the skilful say,

Even as the Moon is best amongst stars,

Virtue, glory, mindfulness, and Dhamma,

All are connected to those who are wise.

24: Cittavaggo
Mind

SN 1.1.62 Cittasuttaṁ

The Authority of the Mind

Asked three questions by a god, this is how the Buddha responds.

448. Cittena nīyati loko, cittena parikassati,

Cittassa ekadhammassa sabbe va vasam-anvagū.

The world is led on by the mind,

By the mind it is swept away,

All follow the authority

Of one thing: the mind and its thoughts.

Dhp 42 Nandagopālakavatthu

The Dangers of a Badly-Directed Mind

A herdsman offers alms to the Buddha and his disciples for seven days, and soon afterwards is killed by a hunter. The commentary notes that no explanation was given as to why this was so as the monks did not ask.

449. Diso disaṁ yan-taṁ kayirā, verī vā pana verinaṁ,

Micchāpaṇihitaṁ cittaṁ pāpiyo naṁ tato kare.

A badly-directed mind might

Be worse for oneself than that which

Enemies do to enemies,

Or mortal foes do to their foes.

Dhp 43 Soreyyattheravatthu

The Benefits of a Well-Directed Mind

A man develops lust for an Arahant and is instantly changed into a woman. Later he asks for forgiveness and he changes back into a man!

450. Na taṁ Mātā Pitā kayirā aññe vā pi ca ñātakā,

Sammāpaṇihitaṁ cittaṁ seyyaso naṁ tato kare.

Mother, Father and other kin

Might do a greal deal for him, but

A wholesome, well-directed mind,

Will do more than they are able.

Jā 185 Anabhiratijātakaṁ

An Unagitated Mind sees Clearly

A teacher's mind is overcome by worldly affairs and he begins to forget his teaching. The Bodhisatta advises him thus.

451. Yathodake āvile appasanne,

Na passatī sippisambukaṁ macchagumbaṁ,

Evaṁ āvile hi citte,

Na passatī attadatthaṁ paratthaṁ.

Just as in agitated water, one

Cannot see oyster shells or schools of fish,

So in an agitated mind, one's own

Or another's welfare cannot be seen.

452. Yathodake acche vippasanne,

Yo passatī sippi ca macchagumbaṁ,

Evaṁ anāvile hi citte,

So passatī attadatthaṁ paratthaṁ.

Just as in clear, undisturbed water, one

Can see both oysters and a swarm of fish,

So in an unagitated mind, one's

Own and another's welfare can be seen.

Ud 4.4 Juṇhasuttaṁ

The Unwavering Mind is Free from Pain

A passing yakkha hits Ven. Sāriputta on the head with a mighty blow, which he hardly feels, but afterwards the yakkha falls into hell.

453. Yassa selūpamaṁ cittaṁ, ṭhitaṁ nānupakampati,

Virattaṁ rajanīyesu, kopaneyye na kuppati,

Yassevaṁ bhāvitaṁ cittaṁ, kuto taṁ dukkham-essati.

For those whose minds are like a rock,

Steady, secure, not wavering,

And not easily excited,

Not easily agitated,

For those whose minds are developed,

How will suffering come upon them?

Jā 118 Vaṭṭakajātakaṁ

The Fruit of Careful Thought

A quail (the Bodhisatta) is caught by a fowler but refuses to take food and no one will buy him. When examined by the fowler he manages to fly away.

454. Nācintayanto puriso visesam-adhigacchati,

Cintitassa phalaṁ passa: muttosmi’ vadhabandhanā.

The unthinking person does not

Attain any distinction, but look

At the fruit of those who can think:

They are free from bondage and death.

Jā 6 Devadhammajātakaṁ

True Godliness

A demon will only release people he has captured if they know what is true godliness. The Bodhisatta is captured, answers correctly and is released, as are his brothers, and the demon renounces his evil ways.

455. Hiri-ottappasampannā, sukkadhammasamāhitā,

Santo Sappurisā loke devadhammā ti vuccare.

Those endowed with a good conscience,

Those endowed with great purity,

Those virtuous and Good People

Are said to have godly nature.

Jā 423 Indriyajātakaṁ

Equanimity

An ascetic falls in love with a courtesan and is admonished by his brother.

456. Dakkhaṁ gahapatiṁ sādhu, saṁvibhajjañ-ca bhojanaṁ,

Ahāso atthalābhesu, atthavyāpatti avyatho.

Being able is good,

Sharing one's food is good,

Be modest about gains,

And be calm when they fail.

Jā 545 Vidhurajātakaṁ

A Follower of the Path

The Bodhisatta is captured by a yakkha who has been convinced to tear out his heart and give it to a nāga queen. He offers to teach the Dhamma of Good People before he dies. The nāga agrees and this is the exchange.

457. “Yātānuyāyī ca bhavāhi, māṇava,

Allañ-ca pāṇiṁ parivajjayassu.

Mā cassu mittesu kadāci dubbhi,

Mā ca vasaṁ asatīnaṁ nigacche.”

“Young man, please follow good customs,

And avoid burning the clean hand.

Do nothing to deceive your friends,

Do not be moved by bad women.”

458. “Kathaṁ nu yātaṁ anuyāyi hoti?

Allañ-ca pāṇiṁ dahate kathaṁ so?

Asatī ca kā, ko pana mittadubbho,

Akkhāhi me pucchito etam-atthaṁ.”

“How do we follow good customs?

And just how is the clean hand burned?

Who is a very bad woman?

Who is a deceiver of friends?

Answer me when questioned about this.”

459. “Asanthutaṁ no pi ca diṭṭhapubbaṁ,

Yo āsanenāpi nimantayeyya,

Tasseva atthaṁ puriso kareyya,

Yātānuyāyī ti tam-āhu Paṇḍitā.

“He who would invite to a seat

Even a stranger unseen before,

He who works for his own welfare,

Is one who follows good customs.

460. Yassekarattim-pi ghare vaseyya,

Yatthannapānaṁ puriso labhetha,

Na tassa pāpaṁ manasā pi cetaye,

Adubbhapāṇiṁ dahate mittadubbho.

For he who spends a night as guest,

Let him receive good food and drinks,

You should not think bad about him,

He who scorches an honest hand

Is a great deceiver of friends.

461. Puṇṇam-pi cemaṁ pathaviṁ dhanena,

Dajjitthiyā puriso sammatāya,

Laddhā khaṇaṁ atimaññeyya tam-pi,

Tāsaṁ vasaṁ asatīnaṁ na gacche.

Let a man give the whole earth's wealth

To the woman he will marry,

Even so, she might despise him –

By bad women do not be moved.

462. Evaṁ kho yātaṁ anuyāyi hoti,

Allañ-ca pāṇiṁ dahate punevaṁ,

Asatī ca sā, so pana mittadubbho.

So Dhammiko hoti pahass’ adhammaṁ.”

Like this we follow good customs,

In this way the clean hand is burned,

This is a very bad woman,

This is a deceiver of friends.

He who lives his life by Dhamma

Must give up what is not Dhamma.”

Jā 332 Rathalaṭṭhijātakaṁ

Those Who are Not Good

A King judges a case without considering both sides and his councillor, the Bodhisatta, reproves him.

463. Alaso gihī kāmabhogī na sādhu,

Asaññato pabbajito na sādhu,

Rājā na sādhu anisammakārī,

Yo paṇḍito kodhano taṁ na sādhu.

A lazy, sensual layman is not good,

An unrestrained monk is also not good,

An inconsiderate King is not good,

He who is wise but angry is not good.

Jā 431 Hāritajātakaṁ

The Four Great Powers

A sage who has great attainments is beguiled by the sight of a naked Queen and falls into wrong thereby losing his attainments. When questioned by the King he cannot lie, and admits he was overcome by defilements.

464. Cattārome, Mahārāja, loke atibalā bhusā,

Rāgo doso mado moho, yattha paññā na gādhati.

There are four very strong powers,

Great King, that are found in the world,

Passion, hatred, pride, delusion,

Where true wisdom finds no footing.

465. Medhāvinam-pi hiṁsanti Isiṁ Dhammaguṇe rataṁ

Vitakkā pāpakā, Rāja, subhā rāgūpasaṁhitā.

The intelligent Sage, who takes

Delight in the Dhamma's virtue,

Is harmed by wicked thoughts, O King,

And by the passion for beauty.

Jā 107 Sālittakajātakaṁ

Craft brings Reward

A King hires a disabled man who is skilled in shooting pellets to fill up the belly of his talkative Family Priest, who thereby learns his lesson. The King gives him a village in each of the four directions.

466. Sādhu kho sippakaṁ nāma, api yādisa’ kīdisaṁ,

Passa khañjappahārena — laddhā gāmā catuddisā.

Having a craft is good,

See the disabled man

Who shot the pellets –

He received four villages!

25: Itthivaggo
Women

Jā 108 Bāhiyajātakaṁ

Good Training

A women eases herself modestly in public which greatly impresses the King, and he decides to make her his wife.

467. Sikkheyya sikkhitabbāni, santi sacchandino janā.

Bāhiyā hi suhannena, Rājānam-abhirādhayi.

She should train herself, even though

People can be very wilful,

The stranger's modesty during

Her toilet satisfied the King.

Jā 489 Surucijātakaṁ

The Gods Visit the Virtuous

The Bodhisatta is a childless King and he asks his Queen to pray for a son. Sakka hears her prayer and goes to question her about her virtues. Hearing her answers he readily grants her request.

468. Itthiyo jīvalokasmiṁ yā honti samacārinī.

Medhāvini sīlavatī, sassudevā patibbatā.

There are women living at peace,

Who are intelligent, virtuous,

Respecting their Mothers-in-Law,

Truly faithful to their husbands.

469. Tādisāya sumedhāya, sucikammāya nāriyā,

Devā dassanam-āyanti mānusiyā amānusā.

Gods and other divine beings

Like to meet and help those women

Who are wise, intelligent,

And pure in all the deeds they do.

Jā 547 Vessantarajātakaṁ

Wives and Husbands

The Bodhisatta is banished to the forest when the people decide he is over-generous with the wealth of the Kingdom. His wife goes along with him, and this is part of what she says.

470. Naggā nadī anudakā, naggaṁ raṭṭhaṁ Arājakaṁ,

Itthīpi vidhavā naggā, yassāpi dasabhātaro.

Stripped are rivers without water,

And a kingdom without a King,

Bereft is a widowed woman,

Even though she has ten brothers.

471. Dhajo Rathassa paññāṇaṁ, dhūmo paññāṇam-aggino,

Rājā Rathassa paññāṇaṁ, bhattā paññāṇam-itthiyā.

Flags are a sign of a Kingdom,

And the sign of a fire is smoke,

Kings are the sign of a Kingdom,

Husbands are the sign of women.

472. Yā daliddī daliddassa, aḍḍhā aḍḍhassa kittimā,

Taṁ ve devā pasaṁsanti, dukkaraṁ hi karoti sā.

She who is famed for being poor

With the poor, and rich with the rich,

The very gods themselves do praise,

She does that which is difficult.

473. Sāmikaṁ anubandhissaṁ, sadā kāsāyavāsinī,

Pathavyāpi abhijjantyā vedhavyaṁ kaṭukitthiyā.

I follow after my husband,

I will wear the robe that is dyed,

Ruling the Earth as a widow

Would be very painful indeed.

474. Kathaṁ nu tāsaṁ hadayaṁ sukharā vata itthiyo,

Yā sāmike dukkhitamhi, sukham-icchanti attano?

How is the heart of those women

So very hard and unyielding,

Who, when their husbands are suffering,

Seek only their own happiness?

475. Nikkhamante Mahārāje Sivīnaṁ Raṭṭhavaḍḍhane,

Tam-ahaṁ anubandhissaṁ, sabbakāmadado hi me.

When the Great King of the Sivis,

The Benefactor, does go forth,

I will follow along with him,

For he gives all the love I need.

AN 5.33 Uggahasuttaṁ

A Wife's Duties

The householder Uggaha invites the Buddha for a meal and asks him to give advice to his daughters who are going to their husbands’ homes to live.

476. Yo naṁ bharati sabbadā, niccaṁ ātāpi ussuko,

Sabbakāmaharaṁ posaṁ: bhattāraṁ nātimaññati.

She should not despise her husband

Who supports her in every way,

Always being energetic,

That man who brings her all pleasure.

477. Na cāpi sotthi bhattāraṁ icchācārena rosaye.

Bhattū ca garuno sabbe paṭipūjeti Paṇḍitā.

Nor should the good woman make her

Husband angry through her desires.

The Wise Lady worships all those

Whom her husband holds in respect.

478. Uṭṭhāyikā analasā, saṅgahītaparijjanā,

Bhattū manāpaṁ carati, sambhataṁ anurakkhati.

Exerting herself, not lazy,

Treating his attendants kindly,

She is pleasing to her husband,

And carefully protects his stores.

479. Yā evaṁ vattatī nārī, bhattuchandavasānugā,

Manāpā nāma te devā, yattha sā upapajjati.

That woman who lives in this way,

Obedient to her husband,

Is surely pleasing to the gods,

Wheresoever she is reborn.

AN 7.63 Sattabhariyāsuttaṁ

The Seven Types of Wife

The Buddha describes the seven types of wife that are found in the world, and what their destiny is.

480. Paduṭṭhacittā ahitānukampinī,

Aññesu rattā atimaññate patiṁ,

Dhanena kītassa, vadhāya ussukā,

Yā evarūpā purisassa bhariyā:

Vadhakā ca bhariyā ti ca sā pavuccati.

Corrupt, without pity or compassion,

Passionate and despising her husband,

Bought with wealth, bent on murder,

The wife of a man who acts in this way:

A murdering wife is what she is called.

481. Yaṁ itthiyā vindati sāmiko dhanaṁ,

Sippaṁ vaṇijjañ-ca kasiṁ adiṭṭhahaṁ,

Appam-pi tasmā apahātum-icchati,

Yā evarūpā purisassa bhariyā,

Corī ca bhariyā ti ca sā pavuccati.

That woman who enjoys her husband's wealth,

Gained by his craft, his trading or farming,

She who wants to steal even a little,

The wife of a man who acts in this way:

A pillaging wife is what she is called.

482. Akammakāmā alasā mahagghasā,

Pharusā ca caṇḍī, duruttavādinī,

Uṭṭhāyakānaṁ abhibhuyya vattati,

Yā evarūpā purisassa bhariyā,

Ayyā ca bhariyā ti ca sā pavuccati.

Not liking work, lazy, but eating much,

Rough and violent, one who speaks badly,

Who has great power over her husband,

The wife of a man who acts in this way:

A mistress and wife is what she is called.

483. Yā sabbadā hoti hitānukampinī,

Mātā va puttaṁ anurakkhate patiṁ,

Tato dhanaṁ sambhatam-assa rakkhati,

Yā evarūpā purisassa bhariyā,

Mātā ca bhariyā ti ca sā pavuccati.

That one who has pity and compassion,

Who, like a Mother, protects her husband,

Who protects the wealth that has been stored up,

The wife of a man who acts in this way:

A Motherly wife is what she is called.

484. Yathā pi jeṭṭhā bhaginī kaniṭṭhā,

Sagāravā hoti sakamhi sāmike,

Hirīmanā bhattuvasānuvattinī,

Yā evarūpā purisassa bhariyā

Bhaginī ca bhariyā ti ca sā pavuccati.

As an elder sister is respected,

She has respect for her lord and master,

Careful, obedient to her husband,

The wife of a man who acts in this way:

A sisterly wife is what she is called.

485. Yā cīdha disvāna patiṁ pamodati,

Sakhī sakhāraṁ va cirassam-āgataṁ,

Koleyyakā sīlavatī patibbatā,

Yā evarūpā purisassa bhariyā,

Sakhī ca bhariyā ti ca sā pavuccati.

She who takes joy in seeing her husband,

Like friends seeing friends after a long time,

Well-bred, virtuous, a devoted wife,

The wife of a man who acts in this way:

A friend and a wife is what she is called.

486. Akkuddhasantā vadhadaṇḍatajjitā,

Aduṭṭhacittā, patino titikkhati,

Akkodhanā bhattuvasānuvattinī,

Yā evarūpā purisassa bhariyā,

Dāsī ca bhariyā ti ca sā pavuccati.

Unangered, not in fear of punishment,

Having an uncorrupt mind, and patient,

Having no anger towards her husband,

The wife of a man who acts in this way:

A handmaid and wife is what she is called.

487. Yā cīdha bhariyā vadhakā ti vuccati,

Corī ca ayyā ti ca yā pavuccati,

Dussīlarūpā pharusā anādarā,

Kāyassa bhedā Nirayaṁ vajanti tā.

Now she who is called a murdering wife,

And the one called a thief and a mistress,

Unvirtuous, rough and disrespectful,

At death will go to the Nether Regions.

488. Yā cīdha Mātā bhaginī sakhī ca,

Dāsī ca bhariyā ti ca sā pavuccati,

Sīle ṭhitā nācirarattasaṁvutā,

Kāyassa bhedā Sugatiṁ vajanti tā.

Now she who is called a Mother, sister,

A friendly, or a handmaidenly wife,

Virtuous, steady, restrained in actions,

At death will go to the Celestial Realms.

AN 4.53 Paṭhamasaṁvāsasuttaṁ

Four Types of Couples

The Buddha explains the four ways in which a husband and wife may live together.

489. Ubho ca honti dussīlā, kadariyā paribhāsakā,

Te honti jānipatayo chavā saṁvāsam-āgatā.

Both of them are unvirtuous,

Being miserly, abusive,

Dwelling together in this way

Wife and husband are both wretched.

490. Sāmiko hoti dussīlo, kadariyo paribhāsako,

Bhariyā sīlavatī hoti, vadaññū vītamaccharā,

Sāpi devī saṁvasati, chavena patinā saha.

The husband is unvirtuous,

Being miserly, abusive,

The wife is virtuous and true,

Being bountiful, unselfish,

She is living like a goddess,

Along with her wretched husband.

491. Sāmiko sīlavā hoti, vadaññū vītamaccharo,

Bhariyā hoti dussīlā, kadariyā paribhāsikā,

Sāpi chavā saṁvasati, devena patinā saha.

The husband is virtuous,

Being bountiful, unselfish,

The wife though is unvirtuous,

Being miserly, abusive,

She lives like a wretched woman,

Along with her god-like husband.

492. Ubho saddhā vadaññū ca, saññatā Dhammajīvino,

Te honti jānipatayo aññam-aññaṁ piyaṁvadā.

Both are faithful and bountiful,

Restrained and living by Dhamma,

Together the wife and husband

Have kind words for one another.

493. Atthāsaṁ pacurā honti, phāsakaṁ upajāyati,

Amittā dummanā honti ubhinnaṁ samasīlinaṁ.

They will have abundant riches,

And live together easily,

Their foes are depressed with these two,

Because they have the same virtues.

494. Idha Dhammaṁ caritvāna, samasīlabbatā ubho,

Nandino devalokasmiṁ modanti kāmakāmino.

Having both lived by the Dhamma,

Having the same virtue and vows,

They rejoice in pleasures obtained

In the realms of divine beings.

Jā 545 Vidhurajātakaṁ

The Ideal Householder

A King is about to lose the Bodhisatta, his wise minister, before he goes he asks him about the life of a householder.

495. Na sādhāraṇadārassa, na bhuñje sādum-ekako,

Na seve lokāyatikaṁ netaṁ paññāya vaddhanaṁ.

He should not share another's wife,

Nor eat his food and sweets alone,

He should not practice sophistry

That does not increase his wisdom.

496. Sīlavā vattasampanno, appamatto vicakkhaṇo,

Nivātavutti atthaddho, surato sakhilo mudu.

Being virtuous, duteous,

Heedful, wise, humble, unselfish,

Devoted, kindly, and gentle.

497. Saṅgahetā ca mittānaṁ, saṁvibhāgī vidhānavā,

Tappeyya annapānena sadā samaṇabrāhmaṇe.

Being a maker of good friends,

Sharing, being considerate,

Being one who will satisfy

Monks and priests with food and with drinks.

498. Dhammakāmo sutādhāro, bhaveyya paripucchako,

Sakkaccaṁ payirupāseyya sīlavante bahussute.

He may be a Dhamma-lover,

And a preserver of learning,

Who often attends with respect

On the virtuous and learned.

499. Gharam-āvasamānassa gahaṭṭhassa sakaṁ gharaṁ,

Khemā vutti siyā evaṁ, evaṁ nu assa saṅgaho.

For a layman living at home,

Dwelling in his very own house,

There will in this way be safety,

Like this he will have good fortune,

500. Avyāpajjhā siyā evaṁ, saccavādī ca māṇavo,

Asmā lokā paraṁ lokaṁ, evaṁ pecca na socati.

He will be free from oppression,

That young man who speaks only truth,

Passing from this world to the next,

He will be one who does not grieve.

The Fifth Hundred

26: Puttavaggo
Children

AN 3.31 Sabrahmakasuttaṁ

Respect for Mother and Father

The Buddha explains why parents should be respected and by what names they are known, and summarises it with a verse.

501. ‘Brahmā’ ti Mātāpitaro, ‘pubbācariyā’ ti vuccare,

Āhuṇeyyā ca puttānaṁ pajāya anukampakā.

Mother and Father are like gods,

They are our very first teachers,

As they are kind to their children

They are worthy of offerings.

502. Tasmā hi ne namasseyya sakkareyyātha Paṇḍito

Annena atha pānena vatthena; sayanena ca,

Ucchādanena nhāpanena, pādānaṁ dhovanena ca.

Therefore the Wise will worship them

And respect them with gifts of clothes,

Food and drink; with a sleeping place,

With massage, bathing, and washing.

503. Tāya naṁ paricariyāya Mātāpitusu Paṇḍito,

Idheva naṁ pasaṁsanti, pecca Sagge pamodati.

The Wise, because they look after

Both their Mothers and their Fathers,

Will be praised right here and now,

And later rejoice in Heaven.

Iti 74 Puttasuttaṁ

The Three Types of Children

The Buddha explains the three types of children that are found in the world.

504. Atijātaṁ anujātaṁ puttam-icchanti Paṇḍitā,

Avajātaṁ na icchanti, so hoti kulagandhano,

The Wise desire a child that is

Superior or just the same,

But not for one inferior,

Who will break up the family,

505. Ete kho puttā lokasmiṁ; ye bhavanti upāsakā

Saddhā sīlena sampannā, vadaññū vītamaccharā,

Cando va abbhanā mutto parisāsu virocare.

These are the various children;

Laymen with faith and with virtue,

Being bountiful, unselfish,

Will shine bright amongst the people

Like the moon released from the clouds.

AN 5.39 Puttasuttaṁ

Good Children

The Buddha explains the five reasons parents want a child.

506. Pañca ṭhānāni sampassaṁ puttaṁ icchanti Paṇḍitā:

Bhato vā no bharissati, kiccaṁ vā no karissati,

Considering these five reasons

The Wise wish for a child, thinking:

Supported he will support us,

He will do his duties for us,

507. Kulavaṁso ciraṁ tiṭṭhe, dāyajjaṁ paṭipajjati,

Atha vā pana petānaṁ dakkhiṇaṁ anupadassati.

He will maintain his heritage,

And practice according to wealth,

Also he will make offerings

To relatives who pass away.

508. Ṭhānānetāni sampassaṁ puttaṁ icchanti Paṇḍitā,

Tasmā santo Sappurisā kataññū katavedino,

Considering these five reasons

The Wise wish for a child, therefore

Truly Good People are grateful

And obliging to their parents,

509. Bharanti Mātāpitaro, pubbe katam-anussaraṁ,

Karonti nesaṁ kiccāni, yathā taṁ pubbakārinaṁ.

They support Mother and Father,

Remembering what they have done,

They perform their duties for them,

As was done for them in the past.

510. Ovādakārī bhataposī, kulavaṁsaṁ ahāpayaṁ,

Saddho sīlena sampanno, putto hoti pasaṁsiyo.

Listening to parents’ advice,

Feeding those who supported him,

Not neglecting his heritage,

Endowed with faith and with virtue,

That child is praised and respected.

Jā 532 Soṇanandajātakaṁ

The Elder Brother's Burden

A Royal family, King, Queen and two sons renounce the world and retire to the Himālayas. The younger son wishes to look after the parents, but the elder declares his duty.

511. Mātāpitā ca Bhātā ca Bhaginī ñātibandhavā,

Sabbe jeṭṭhassa te bhārā, evaṁ jānāhi Bhātara.

Mother, Father, Brothers, Sisters

And all close-bonded relations,

All burdens are for the eldest,

Please understand this, my Brother.

27: Ovādavaggo
Advice

Jā 537 Mahāsutasomajātakaṁ

Friendship with the Wise

More of the conversation with the man-eating King by which the Bodhisatta persuades him to give up his evil inclination.

512. Yasmā hi Dhammaṁ puriso vijaññā

Ye cassa kaṅkhaṁ vinayanti santo,

Taṁ hissa dīpañ-ca parāyaṇañ-ca,

Na tena mittiṁ jirayetha Pañño.

Because people living by Dhamma know

That good people can dispel all their doubt,

He will take that as refuge and support,

The friendship of the Wise does not decay.

Jā 474 Ambajātakaṁ

Truth knows No Caste

A young brāhman learns a charm for producing mangoes out of season from an outcaste, the Bodhisatta, who warns him not to deny him or his charm would disappear. Nevertheless, ashamed, he does deny him, loses his charm and dies forlorn.

513. Eraṇḍā Pucimandā vā, atha vā Pāḷibhaddakā,

Madhuṁ madhutthiko vinde, so hi tassa dumuttamo.

Ugly Castor, bitter Margosa

Or the beautiful Palasa,

Wherever he finds the honey,

For him that tree will be supreme.

514. Khattiyā brāhmaṇā vessā, suddā caṇḍālapukkusā,

Yasmā Dhammaṁ vijāneyya, so hi tassa naruttamo.

Noble, brāhman, merchant, farmer,

The outcaste and the garbage man,

From whomever he learns Dhamma,

For him that man will be supreme.

Dhp 76 Rādhattheravatthu

Welcoming Correction

A poor brāhman ordains with Ven. Sāriputta and proves to be amenable to correction. In no long time he attains Awakening.

515. Nidhīnaṁ va pavattāraṁ, yaṁ passe vajjadassinaṁ,

Niggayhavādiṁ medhāviṁ tādisaṁ paṇḍitaṁ bhaje,

Tādisaṁ bhajamānassa seyyo hoti na pāpiyo.

He should see one who points out faults

Like one who shows hidden treasure,

He should keep company with such

A wise one who will censure him,

By keeping company with such

It is better for him not worse.

Dhp 77 Assajipunabbasukavatthu

The Good Like Those who Advise

Some monks are behaving badly, the Buddha sends the two Chief Disciples to reprove them; some amend their ways and some leave the Community.

516. Ovadeyyānusāseyya, asabbhā ca nivāraye,

Sataṁ hi so piyo hoti, asataṁ hoti appiyo.

He should give advice and instruct,

He should prevent that which is wrong,

He will be liked by good people,

Although disliked by bad people.

Jā 43 Veḷukajātakaṁ

Following Good Advice

A student, against the advice of his teacher, the Bodhisatta, keeps a viper named Bamboo as a pet. One day the snake gets angry and kills him.

517. Yo atthakāmassa hitānukampino,

Ovajjamāno na karoti sāsanaṁ,

Evaṁ so nihato seti, Veḷukassa yathā Pitā.

He who does not follow the teaching

Of those who truly desire his welfare,

Will soon be destroyed, like the snake's Father.

Jā 196 Valāhassajātakaṁ

Heeding Good Advice

Some merchants are shipwrecked and seduced by demonesses (rakkhasī). The Bodhisatta is a cloud-horse and offers to carry them away. Half agree and are taken to safety, half stay behind and are devoured.

518. Ye na kāhanti ovādaṁ narā Buddhena desitaṁ,

Vyasanaṁ te gamissanti, rakkhasīhīva vāṇijā.

Those people who do not follow

Advice given by the Buddha,

Will go to their own destruction,

Like the merchants with the demons.

519. Ye ca kāhanti ovādaṁ narā Buddhena desitaṁ,

Sotthiṁ pāraṁ gamissanti, valāheneva vāṇijā.

But those people who do follow

Advice given by the Buddha,

Will cross over unto safety,

Like the merchants with the cloud-horse.

Jā 376 Avāriyajātakaṁ

Giving Advice Carefully

An ascetic gives advice on controlling one's anger to a King and the King rewards him royally; he gives the same advice to a boatman and gets thumped in the mouth!

520. Yā yeva anusāsaniyā, Rājā gāmavaraṁ adā,

Tā yeva anusāsaniyā, nāviko paharī mukhaṁ.

For the advice given, a King

Gave him the boon of a village,

For exactly the same advice,

The boatman hit him on the mouth.

Dhp 158 Upanandasakyaputtattheravatthu

Practicing Before Teaching

A monk is very good at preaching, but is greedy and doesn't follow his own advice. The Buddha reproves him.

521. Attānam-eva paṭhamaṁ patirūpe nivesaye,

Athaññam-anusāseyya, na kilisseyya Paṇḍito.

First he should establish himself

In suitable behaviour,

Then he should advise another,

The Wise should not have defilements.

Jā 37 Tittirajātakaṁ

Paying Homage to Elders

An elephant, a monkey and a partridge find out who is the elder amongst them and pay him due homage.

522. Ye vuddham-apacāyanti narā Dhammassa kovidā,

Diṭṭhe va dhamme pāsaṁsā, samparāye ca Suggati.

People who are skilled in the Dhamma

Pay their respects to their elders,

They are praised in this very life,

In the next they go to Heaven.

Jā 334 Rājovādajātakaṁ

People Follow their Leaders

A King rules justly and travels incognito through his Kingdom to find out if anyone blames him. He meets the Bodhisatta, an ascetic, who explains that when the King rules justly everyone follows suit.

523. Gavaṁ ce taramānānaṁ jimhaṁ gacchati puṅgavo,

Sabbā gāvī jimhaṁ yanti, nette jimhaṁ gate sati.

If a bull while crossing a stream

Goes on a crooked, rambling course,

All the cows also go crooked,

Led by one who goes crookedly.

524. Evam-eva manussesu, yo hoti seṭṭhasammato,

So ce adhammaṁ carati, pageva itarā pajā,

Sabbaṁ raṭṭhaṁ dukhaṁ seti, Rājā ce hoti adhammiko.

Even so with men, if the King,

Who is agreed upon as best,

Lives contrary to the Dhamma,

Much more so will other people,

The whole of the country suffers,

If the King does not have Dhamma.

525. Gavaṁ ce taramānānaṁ ujuṁ gacchati puṅgavo,

Sabbā gāvī ujuṁ yanti, nette ujuṁ gate sati.

If a bull while crossing a stream

Goes on a straight and steadfast course,

The other cows also go straight,

Being led by one who goes straight.

526. Evam-eva manussesu, yo hoti seṭṭhasammato,

So ce pi Dhammaṁ carati, pageva itarā pajā,

Sabbaṁ raṭṭhaṁ sukhaṁ seti, Rājā ce hoti Dhammiko.

Even so with men, if the King,

Who is agreed upon as best,

Lives in accordance with Dhamma,

Much more so will other people,

The whole country will be happy,

If the King accords with Dhamma.

Jā 472 Mahāpadumajātakaṁ

Enquiring Before Punishment

The King goes to quell a disturbance at the borders leaving the Bodhisatta to rule in his absence. The Queen, his step-mother, tries and fails to seduce him. When the King returns she makes false allegations and the Bodhisatta is taken out for execution.

527. Na diṭṭhā parato dosaṁ aṇuṁthūlāni sabbaso,

Issaro na paṇaye daṇḍaṁ, sāmaṁ appaṭivekkhiya.

When not seeing another's faults,

Whether they are small or are great,

The Lord should not give punishment,

Without first investigating.

528. Yo ca appaṭivekkhitvā, daṇḍaṁ kubbati Khattiyo,

Sakaṇṭakaṁ so gilati jaccandho va samakkhikaṁ.

That King who punishes others,

Without first investigating,

Is like a blind man who swallows

Both his food, thorns and flies alike.

529. Adaṇḍiyaṁ daṇḍayati, daṇḍiyañ-ca adaṇḍiyaṁ,

Andho va visamaṁ maggaṁ, na jānāti samāsamaṁ.

He who punishes the harmless,

And doesn't punish the guilty,

Like a blind man on uneven path,

Does not know the just and unjust.

530. Yo ca etāni ṭhānāni aṇuṁthūlāni sabbaso,

Sudiṭṭhaṁ cānusāseyya, sa ve vohārikuttamo.

He who sees the reasons in things,

Whether they are small or are great,

He should give advice to others,

He is surely the judge supreme.

531. Nekantamudunā sakkā, ekantatikhiṇena vā,

Attaṁ mahante ṭhapetuṁ, tasmā ubhayam-ācare.

While not being totally soft

Or totally harsh, but able,

Setting aside his own greatness,

He can then practice correctly.

532. Paribhūto mudu hoti, atitikkho ca veravā,

Etañ-ca ubhayaṁ ñatvā, anumajjhaṁ samācare.

Always soft he will be despised,

Always harsh he makes enemies,

But understanding both of these,

He should practice the middle way.

28: Appamādavaggo
Heedful

Jā 521 Tesakuṇajātakaṁ

The Power of Wisdom

A childless King adopts three birds as his children, which his courtiers scorn. To prove their worth he asks them for advice in ruling the Kingdom, and this is part of what his ‘son’ says.

533. Balaṁ pañcavidhaṁ loke purisasmiṁ mahaggate,

Tattha bāhubalaṁ nāma carimaṁ vuccate balaṁ,

These five-fold powers in the world

Are found in a truly great man,

And herein, bodily power

Is the least of all the powers,

534. Bhogabalañ-ca, dīghāvu, dutiyaṁ vuccate balaṁ,

Amaccabalañ-ca dīghāvu, tatiyaṁ vuccate balaṁ.

The power of riches is surely,

Friend, called the second power,

The power of good councillors,

Is said to be the third power,

535. Abhijaccabalaṁ ce va, taṁ catutthaṁ asaṁsayaṁ,

Yāni cetāni sabbāni adhigaṇhāti Paṇḍito.

If he have the power of birth,

That is undoubtedly the fourth,

But one who is wise and learned

Surpasses all of these by far.

536. Taṁ balānaṁ balaseṭṭhaṁ aggaṁ paññābalaṁ varaṁ;

Paññābalenupatthaddho, atthaṁ vindati Paṇḍito.

Out of these powers, the noble

Power of wisdom is the best;

Supported by wisdom's power,

The Wise One will find true welfare.

537. Paññā va sutaṁ vinicchinī,

Paññā kittisilokavaḍḍhanī,

Paññāsahito naro idha

Api dukkhe sukhāni vindati.

When true wisdom discriminates,

Wisdom, fame and renown increase,

That person endowed with wisdom

Even in suffering finds happiness.

SN 1.3.1 Daharasuttaṁ

Four Deserving Respect

Questioned by King Pasenadi the Buddha claims to be Fully Awakened, but the King doubts it as he is still so young. The Buddha explains there are four things deserving respect whether young or not.

538. Bhujaṅgamaṁ pāvakañ-ca, Khattiyañ-ca yasassinaṁ,

Bhikkhuñ-ca sīlasampannaṁ: sammad-eva samācare.

A crooked snake, a blazing fire,

A Noble of great, widespread fame,

A monk endowed with pure virtue:

Towards these one should behave well.

AN 5.34 Sīhasenāpatisuttaṁ

One Who Gives is Held Dear

The General Sīha pays a visit to the Buddha at Vesālī and asks him what is the visible result of giving, and the Buddha explains these four benefits.

539. Dadaṁ piyo hoti, bhajanti naṁ bahū,

Kittiñ-ca pappoti yaso hi vaḍḍhati,

Amaṅkubhūto parisaṁ vigāhati,

Visārado hoti naro amaccharī.

A generous person is always dear,

Many people keep company with him,

He becomes well-known, his fame increases,

Confidently he enters assemblies,

That man who is mature and unselfish.

540. Tasmā hi dānāni dadanti Paṇḍitā,

Vineyya maccheramalaṁ, sukhesino,

Te dīgharattaṁ Tidive patiṭṭhitā,

Devānaṁ sahavyagatā ramanti te.

Therefore Wise people give abundant gifts,

Having removed the stain of selfishness,

They are established for long in Heaven,

They delight in fellowship with the gods.

SN 1.1.32 Maccharisuttaṁ

Selfishness and Selflessness

Two verses by two different gods spoken before the Buddha on the subject of generosity. The Buddha commends them.

541. Yasseva bhīto na dadāti maccharī,

tad-evādadato bhayaṁ,

Jighacchā ca pipāsā ca, yassa bhāyati maccharī,

Tam-eva bālaṁ phusati asmiṁ loke paramhi ca.

Selfish people are full of fear

Because of that they do not give,

But from not giving there is fear.

Hunger and thirst the selfish fear,

But that is just what the foolish

Attain in this world and the next.

542. Appasmeke pavecchanti, bahuneke na dicchare,

Appasmā dakkhiṇā dinnā, sahassena samaṁ mitā.

Some give from the little they have,

Some do not give from abundance,

Having given from a little,

It is equal to a thousand.

MN 98 Vāseṭṭhasuttaṁ

A Person is Made by Deeds

Two brāhmans are discussing what really makes one a brāhman but they cannot settle the question so they go to see the Buddha, and this is part of what he said.

543. Na jaccā brāhmaṇo hoti, na jaccā hoti abrāhmaṇo.

Kammanā brāhmaṇo hoti, kammanā hoti abrāhmaṇo.

One is not a brāhman by birth,

Nor by birth is one not a brāhman,

By one's deeds one is a brāhman,

By one's deeds one is not a brāhman.

544. Kassako kammanā hoti, sippiko hoti kammanā,

Vāṇijo kammanā hoti, pessiko hoti kammanā,

One is a farmer through his deeds,

One is a craftsman through his deeds,

One is a trader through his deeds,

And a messenger through his deeds,

545. Coro pi kammanā hoti, yodhājīvo pi kammanā,

Yājako kammanā hoti, Rājāpi hoti kammanā.

A robber is known through his deeds,

A mercenery through his deeds,

A begger is known through his deeds,

And a King is known through his deeds.

546. Evam-etaṁ yathābhūtaṁ, kammaṁ passanti Paṇḍitā,

Paṭiccasamuppādadasā, kammavipākakovidā.

Seeing this as it really is,

The Wise look at the deed, they see

Conditioned origination,

Who are skilled in deeds and results.

547. Kammanā vattate loko, kammanā vattate pajā,

Kammanibandhanā sattā, rathassāṇīva yāyato.

The world is kept turning by deeds,

By deeds people are kept turning,

Beings, bound by their deeds, roll on

Like chariots on their linchpins.

SN 1.3.17 Appamādasuttaṁ

The Heedful are Happy in both Worlds

King Pasenadi asks the Buddha if there is one thing that is beneficial both for this world and the next.

548. Āyuṁ arogiyaṁ vaṇṇaṁ, Saggaṁ uccākulīnataṁ,

Ratiyo: patthayantena uḷārā aparāparā,

Long-life, health, beauty and Heaven,

A high birth, and gaining delights:

For the one who has desire to

Attain these lofty things quickly,

549. Appamādaṁ pasaṁsanti puññakiriyāsu Paṇḍitā,

Appamatto ubho atthe adhigaṇhāti Paṇḍito:

The Wise always praise heedfulness

In doing meritorious deeds,

The Wise, who are always heedful,

Will soon possess both of these goods:

550. Diṭṭhe dhamme ca yo attho, yo cattho samparāyiko,

Atthābhisamayā dhīro Paṇḍito ti pavuccati.

That which is good in this life now,

And that which is good in the next,

The firm are known as the Wise

Through realisation of both.

Dhp 21 Sāmavatīvatthu

The Heedful Attain the Deathless

King Udena's Queen Sāmavatī and 500 of her court die in a fire started by the Uncle of her rival Māgaṇḍiyā. The King tricks Māgaṇḍiyā and sends for her relatives and has them all slaughtered. The monks ask about their respective fates.

551. Appamādo amatapadaṁ, pamādo maccuno padaṁ,

Appamattā na mīyanti, ye pamattā yathā matā.

The heedful attain the deathless,

The heedless the state of the dead.

Those who are heedful do not die,

The heedless are already dead.

The Final Fifty

A Collection of Buddhist Wisdom Verses is Finished

Verse Index

Dīghanikāyo (24 = 4%)

DN 14     Mahāpadānasuttaṁ     = vs. 3

DN 31     Sigālasuttaṁ     = vs. 24-25

DN 31     " "     = vs. 27-32

DN 31     " "     = vs. 309-310

DN 31     " "     = vs. 115-118

DN 31     " "     = vs. 8-10

DN 31     " "     = vs. 18-23

Majjhimanikāyo (6 = 1%)

MN 98     Vāseṭṭhasuttaṁ     = vs. 543-547

MN 131     Bhaddekarattasuttaṁ     = vs. 306

Saṁyuttanikāyo (63 = 11%)

SN 1.1.10     Devatāsaṁyuttaṁ     = vs. 416-418

SN 1.1.31     " "     = vs. 208-214

SN 1.1.32     " "     = vs. 541-542

SN 1.1.33     " "     = vs. 61

SN 1.1.35     " "     = vs. 380-381

SN 1.1.48     " "     = vs. 56

SN 1.1.51     " "     = vs. 71

SN 1.1.53     " "     = vs. 124

SN 1.1.62     " "     = vs. 448

SN 1.1.73     " "     = vs. 69

SN 1.1.76     " "     = vs. 26

SN 1.2.8     Devaputtasaṁyuttaṁ      = vs. 304-305

SN 1.2.22      " "     = vs. 285-290

SN 1.3.1     Kosalasaṁyuttaṁ     = vs. 538

SN 1.3.2     " "     = vs. 77

SN 1.3.4     " "     = vs. 294

SN 1.3.11     " "     = vs. 198-199

SN 1.3.13     " "     = vs. 415

SN 1.3.15     " "     = vs. 275

SN 1.3.17     " "     = vs. 548-550

SN 1.3.19     " "     = vs. 334-335

SN 1.3.20     " "     = vs. 50-52

SN 1.6.9     Brahmāsaṁyuttaṁ     = vs. 363-364

SN 1.7.1     Brāhmaṇasaṁyuttaṁ     = vs. 419

SN 1.8.5     Vaṅgīsasaṁyuttaṁ     = vs. 365-366

SN 1.8.5     " "     = vs. 369

SN 1.11.4     Sakkasaṁyuttaṁ      = vs. 390-400

SN 1.11.11     " "     = vs. 170-171

Aṅguttaranikāyo (51 = 9%)

AN 3.26 (& 27)          = vs. 182

AN 3.31          = vs. 501-503

AN 4.53          = vs. 489-494

AN 4.61          = vs. 15-17

AN 5.33          = vs. 476-479

AN 5.34          = vs. 539-540

AN 5.39          = vs. 506-510

AN 5.48          = vs. 259-262

AN 5.58          = vs. 11-14

AN 7.5          = vs. 342-343

AN 7.36          = vs. 119-121

AN 7.37          = vs. 122-123

AN 7.63          = vs. 480-488

AN 7.64          = vs. 424-426

AN 8.5          = vs. 254

AN 8.54          = vs. 5-7

Dhammapado (53 = 9%)

Dhp 5     Yamakavaggo     = vs. 431

Dhp 16      Yamakavaggo     = vs. 293

Dhp 21     Appamādavaggo     = vs. 551

Dhp 42     Cittavaggo     = vs. 449

Dhp 43     Cittavaggo     = vs. 450

Dhp 50     Pupphavaggo     = vs. 385

Dhp 60     Bālavaggo     = vs. 78

Dhp 61     " "     = vs. 218

Dhp 63     " "     = vs. 436

Dhp 64     " "     = vs. 435

Dhp 69     " "     = vs. 282

Dhp 71     " "     = vs. 283

Dhp 72     " "     = vs. 437

Dhp 76     Paṇḍitavaggo     = vs. 515

Dhp 77     Paṇḍitavaggo     = vs. 516

Dhp 78     " "     = vs. 147

Dhp 81     " "     = vs. 257

Dhp 121     Pāpavaggo     = vs. 281

Dhp 123     " "     = vs. 284

Dhp 125     " "     = vs. 276

Dhp 127     " "     = vs. 274

Dhp 129     Daṇḍavaggo      = vs. 98

Dhp 130     " "     = vs. 433

Dhp 131     Daṇḍavaggo      = vs. 99

Dhp 137-140     " "     = vs. 277-280

Dhp 155     Jarāvaggo     = vs. 79

Dhp 158     Attavaggo     = vs. 521

Dhp 163     " "     = vs. 299

Dhp 176     Lokavaggo     = vs. 379

Dhp 182     Buddhavaggo     = vs. 70

Dhp 193     " "     = vs. 62

Dhp 194     " "     = vs. 66

Dhp 201     Sukhavaggo     = vs. 429

Dhp 204     " "     = vs. 68

Dhp 206     " "     = vs. 207

Dhp 216     Piyavaggo     = vs. 403

Dhp 223     Kodhavaggo     = vs. 72

Dhp 227-8     " "     = vs. 255-256

Dhp 246-7     Malavaggo     = vs. 291-292

Dhp 251     " "     = vs. 76

Dhp 252     " "     = vs. 383

Dhp 253     " "     = vs. 384

Dhp 290     Pakiṇṇakavaggo     = vs. 67

Dhp 291     " "     = vs. 432

Dhp 331-3     Nāgavaggo     = vs. 63-65

Dhp 354     Taṇhāvaggo     = vs. 73

Udānaṁ (3 = < 1%)

Ud 3.3     Yasojasuttaṁ     = vs. 258

Ud 4.4     Juṇhasuttaṁ     = vs. 453

Ud 5.8     Ānandasuttaṁ     = vs. 300

Itivuttakaṁ (4 = < 1%)

Iti 74     Puttasuttaṁ     = vs. 504-505

Iti 76     Sukhapatthanāsuttaṁ     = vs. 197

Iti 78     Dhātusaṁsandanasuttaṁ     = vs. 307

Suttanipāto (4 = < 1%)

Sn 1.10     Ālavakasuttaṁ     = vs. 45

Sn 1.11     Vijayasuttaṁ     = vs. 96-97

Sn 3.11     Nālakasuttaṁ     = vs. 444

Jātakaṁ (348 = 63%)

Jā 4     Cullaseṭṭhijātakaṁ     = vs. 312

Jā 6     Devadhammajātakaṁ     = vs. 455

Jā 14     Vātamigajātakaṁ     = vs. 413

Jā 32     Naccajātakaṁ     = vs. 355

Jā 33     Sammodamānajātakaṁ     = vs. 434

Jā 37     Tittirajātakaṁ     = vs. 522

Jā 39     Nandajātakaṁ     = vs. 333

Jā 43     Veḷukajātakaṁ     = vs. 517

Jā 44     Makasajātakaṁ     = vs. 168

Jā 45     Rohiṇijātakaṁ     = vs. 440

Jā 46     Ārāmadūsakajātakaṁ     = vs. 439

Jā 48     Vedabbhajātakaṁ     = vs. 332

Jā 49     Nakkhattajātakaṁ     = vs. 311

Jā 57     Vānarindajātakaṁ     = vs. 58

Jā 58     Tayodhammajātakaṁ     = vs. 59

Jā 59     Bherivādajātakaṁ     = vs. 356

Jā 68     Sāketajātakaṁ     = vs. 219

Jā 71     Varaṇajātakaṁ     = vs. 308

Jā 72      Sīlavanāgarājajātakaṁ     = vs. 172

Jā 73     Saccaṁkirajātakaṁ     = vs. 173

Jā 83     Kālakaṇṇijātakaṁ     = vs. 104

Jā 84     Atthassadvārajātakaṁ     = vs. 4

Jā 88     Sārambhajātakaṁ     = vs. 367

Jā 90     Akataññujātakaṁ     = vs. 179

Jā 92     Mahāsārajātakaṁ     = vs. 60

Jā 93     Vissāsabhojanajātakaṁ     = vs. 220

Jā 97     Nāmasiddhijātakaṁ     = vs. 94

Jā 98     Kūṭavāṇijajātakaṁ     = vs. 358

Jā 100     Asātarūpajātakaṁ     = vs. 92

Jā 103     Verījātakaṁ     = vs. 344

Jā 107     Sālittakajātakaṁ     = vs. 466

Jā 108     Bāhiyajātakaṁ     = vs. 467

Jā 116     Dubbhacajātakaṁ     = vs. 357

Jā 118     Vaṭṭakajātakaṁ     = vs. 454

Jā 121     Kusanāḷijātakaṁ     = vs. 102

Jā 122     Dummedhajātakaṁ     = vs. 438

Jā 126     Asilakkhaṇajātakaṁ     = vs. 93

Jā 131     Asampadānajātakaṁ     = vs. 146

Jā 136     Suvaṇṇahaṁsajātakaṁ     = vs. 401

Jā 141     Godhajātakaṁ     = vs. 196

Jā 150     Sañjīvakajātakaṁ     = vs. 174

Jā 152     Sigālajātakaṁ     = vs. 315

Jā 157     Guṇajātakaṁ     = vs. 103

Jā 161     Indasamānajātakaṁ     = vs. 192-193

Jā 162     Santhavajātakaṁ     = vs. 194-195

Jā 164     Gijjhajātakaṁ     = vs. 90-91

Jā 168     Sakuṇagghijātakaṁ     = vs. 353-354

Jā 178     Kacchapajātakaṁ     = vs. 347-349

Jā 183     Vālodakajātakaṁ     = vs. 327-328

Jā 185     Anabhiratijātakaṁ     = vs. 451-452

Jā 189     Sīhacammajātakaṁ     = vs. 85

Jā 196     Vālassajātakaṁ     = vs. 518-519

Jā 202     Kelisīlajātakaṁ     = vs. 445-446

Jā 204     Virakajātakaṁ     = vs. 321

Jā 207     Assakajātakaṁ     = vs. 95

Jā 218     Kūṭavānijajātakaṁ     = vs. 83-84

Jā 223     Puṭabhattajātakaṁ     = vs. 87-88

Jā 228     Kāmanītajātakaṁ     = vs. 402

Jā 253     Maṇikaṇṭhajātakaṁ     = vs. 237-239

Jā 284     Sirijātakaṁ     = vs. 313-314

Jā 291     Bhadragaṭajātakaṁ     = vs. 329-331

Jā 302     Mahā-assārohajātakaṁ     = vs. 137-138

Jā 302     " "     = vs. 175-176

Jā 304     Daddarajātakaṁ     = vs. 350-352

Jā 308     Javasakuṇajātakaṁ     = vs. 183-184

Jā 312     Kassapamandiyajātakaṁ     = vs. 143-145

Jā 320     Suvaccajātakaṁ     = vs. 370

Jā 322     Daddabhajātakaṁ     = vs. 318-320

Jā 323     Brahmadattajātakaṁ     = vs. 240-242

Jā 331     Kokālikajātakaṁ     = vs. 359-362

Jā 332     Rathalaṭṭhijātakaṁ     = vs. 463

Jā 334     Rājovādajātakaṁ     = vs. 523-526

Jā 335     Jambukajātakaṁ     = vs. 322-324

Jā 342     Vānarajātakaṁ     = vs. 80-81

Jā 345     Gajakumbhajātakaṁ     = vs. 325-326

Jā 346     Kesavajātakaṁ     = vs. 414

Jā 349     Sandhibhedajātakaṁ     = vs. 156-159

Jā 351     Maṇikuṇḍalajātakaṁ     = vs. 263-264

Jā 361     Vaṇṇārohajātakaṁ     = vs. 141-142

Jā 362     Sīlavīmaṁsanajātakaṁ     = vs. 100

Jā 370     Palāsajātakaṁ     = vs. 82

Jā 376     Ācariyajātakaṁ     = vs. 520

Jā 379     Nerujātakaṁ     = vs. 345-346

Jā 382     Sirikālakaṇṇijātakaṁ     = vs. 295

Jā 384     Dhammadhajajātakaṁ     = vs. 200

Jā 386     Kharaputtajātakaṁ     = vs. 298

Jā 390     Mayhakajātakaṁ     = vs. 336-341

Jā 392     Bhisapupphajātakaṁ     = vs. 382

Jā 400     Dabbhapupphajātakaṁ     = vs. 427-428

Jā 403     Aṭṭhisenajātakaṁ     = vs. 243-248

Jā 406     Gandhārajātakaṁ     = vs. 1-2

Jā 409     Daḷhadhammajātakaṁ     = vs. 180-181

Jā 422     Cetiyajātakaṁ     = vs. 373-378

Jā 423     Indriyajātakaṁ     = vs. 456

Jā 426     Dīpijātakaṁ     = vs. 86

Jā 428     Kosambhijātakaṁ     = vs. 215-217

Jā 429     Mahāsukajātakaṁ     = vs. 160-163

Jā 430     Cullasukajātakaṁ     = vs. 164-167

Jā 431     Hāritajātakaṁ     = vs. 464-465

Jā 435     Haliddirāgajātakaṁ     = vs. 185-191

Jā 443     Cullabodhijātakaṁ     = vs. 420-423

Jā 445     Nigrodhajātakaṁ     = vs. 177-178

Jā 448     Kukkuṭajātakaṁ     = vs. 221-227

Jā 451     Cakkavākajātakaṁ     = vs. 430

Jā 458     Udayajātakaṁ     = vs. 57

Jā 461     Dasarathajātakaṁ     = vs. 265-273

Jā 467     Kāmajātakaṁ     = vs. 404-412

Jā 468     Janasandhajātakaṁ     = vs. 33-44

Jā 472     Mahāpadumajātakaṁ     = vs. 527-532

Jā 473     Mittāmittajātakaṁ     = vs. 105-114

Jā 474     Ambajātakaṁ     = vs. 513-514

Jā 476     Javanahaṁsajātakaṁ     = vs. 152-155

Jā 478     Dūtajātakaṁ     = vs. 249-253

Jā 480     Akittijātakaṁ     = vs. 441-442

Jā 489     Surucijātakaṁ     = vs. 468-469

Jā 493     Mahāvāṇijajātakaṁ     = vs. 125

Jā 499     Sivijātakaṁ     = vs. 371-372

Jā 503     Sattigumbajātakaṁ     = vs. 201-206

Jā 505     Somanassajātakaṁ     = vs. 316-317

Jā 508     Ummaggajātakaṁ     = vs. 231-236

Jā 510     Ayogharajātakaṁ     = vs. 54-55

Jā 516     Mahākapijātakaṁ     = vs. 126

Jā 521     Tesakuṇajātakaṁ     = vs. 228-230

Jā 521     " "     = vs. 533-537

Jā 522     Sarabhaṅgajātakaṁ     = vs. 386-389

Jā 522     " "     = vs. 443

Jā 522     " "     = vs. 169

Jā 522     " "     = vs. 447

Jā 528     Mahābodhijātakaṁ     = vs. 148-151

Jā 528     " "     = vs. 139-140

Jā 532     Soṇanandajātakaṁ     = vs. 511

Jā 533     Cūlahaṁsajātakaṁ     = vs. 101

Jā 537     Mahāsutasomajātakaṁ     = vs. 46-49

Jā 537     " "     = vs. 368

Jā 537     " "     = vs. 296-297

Jā 537     " "     = vs. 53

Jā 537     " "     = vs. 512

Jā 537     " "     = vs. 74-75

Jā 538     Mūgapakkhajātakaṁ     = vs. 127-136

Jā 539     Mahājanakajātakaṁ     = vs. 301-303

Jā 539     " "     = vs. 89

Jā 545     Vidhurajātakaṁ     = vs. 457-462

Jā 545     " "     = vs. 495-500

Jā 547     Vessantarajātakaṁ     = vs. 470-475

* * * Further Reading * * *

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{1} This original structure remains intact, and can be seen in the end-titles of each section, but I have de-emphasised it in favour of the chapter arrangement.

{2} This was also done in the original text, but I have not followed that schema here, preferring to summarise it myself.

{3} This only effects the following verses: 228-230 (replaced with verses from the Tesakuṇajātakaṁ); 475-478  (replaced with verses from the Vessantarajātakaṁ) both from the infamous Kuṇālajātakaṁ.

{4} See The Source of the Verses for the exact location of the verses.

{5} See Sakkasaṁyuttaṁ (SN 1.11.4) vs. 390-400 in this collection.

{6} For instance there are 23 verses that have been extracted from the Sigālasuttaṁ (DN 31), but they appear in 6 different places.

{7} This is fairly close to the structure of the original Pāḷi, where the verses are mainly 8 (Siloka) 11 (Tuṭṭhubha) and 12 (Jagatī) syllabic unrhymed and unstressed lines.

{8} This has the added advantage of getting round the problem we face in English with using the predominantly male voice in the singular.