Namo tassa bhagavato arahato sammāsambuddhassa
Homage to that Blessed One, the Worthy One, the Perfectly Enlightened One.
Khuddakanikāye
The Minor Collection
Cariyāpiṭakapāḷi
The Pāli of the Basket of Conduct
1. Akittivaggo
1. The Chapter on Akitti
1. Akitticariyā
1. The Conduct of Akitti
1.
1.
‘‘Kappe [Pg.385] ca satasahasse, caturo ca asaṅkhiye;
Etthantare yaṃ caritaṃ, sabbaṃ taṃ bodhipācanaṃ.
For a hundred thousand aeons and four incalculables, whatever conduct was practiced within this interval, all of that ripens for Awakening.
2.
2.
‘‘Atītakappe caritaṃ, ṭhapayitvā bhavābhave;
Imamhi kappe caritaṃ, pavakkhissaṃ suṇohi me.
Having set aside the conduct practiced in various existences in past aeons, I shall declare the conduct in this very aeon. Listen to me.
3.
3.
‘‘Yadā ahaṃ brahāraññe, suññe vipinakānane;
Ajjhogāhetvā viharāmi, akitti nāma tāpaso.
When I, the ascetic named Akitti, dwelt, having plunged into a great forest, a secluded wilderness grove.
4.
4.
‘‘Tadā maṃ tapatejena, santatto tidivābhibhū;
Dhārento brāhmaṇavaṇṇaṃ, bhikkhāya maṃ upāgami.
Then, scorched by the power of my asceticism, the ruler of the Tāvatiṃsa heaven, assuming the guise of a Brahmin, approached me for alms.
5.
5.
‘‘Pavanā ābhataṃ paṇṇaṃ, atelañca aloṇikaṃ;
Mama dvāre ṭhitaṃ disvā, sakaṭāhena ākiriṃ.
Seeing him standing at my door, I offered the boiled leaves brought from the forest, which were without oil and salt, together with the cooking pot.
6.
6.
‘‘Tassa datvānahaṃ paṇṇaṃ, nikkujjitvāna bhājanaṃ;
Punesanaṃ jahitvāna, pāvisiṃ paṇṇasālakaṃ.
Having given him the leaves and overturned the vessel, and having abandoned any further seeking, I entered the leaf-hut.
7.
7.
‘‘Dutiyampi tatiyampi, upagañchi mamantikaṃ;
Akampito anolaggo, evamevamadāsahaṃ.
A second time and a third, he approached my presence; unshaken and unattached, I gave in just the same way.
8.
8.
‘‘Na [Pg.386] me tappaccayā atthi, sarīrasmiṃ vivaṇṇiyaṃ;
Pītisukhena ratiyā, vītināmemi taṃ divaṃ.
On account of that, there was no discoloration in my body; with delight, joy, and happiness, I passed that day.
9.
9.
‘‘Yadi māsampi dvemāsaṃ, dakkhiṇeyyaṃ varaṃ labhe;
Akampito anolīno, dadeyyaṃ dānamuttamaṃ.
If for a month or even two I were to find a noble recipient of offerings, unshaken and unstinting, I would give the supreme gift.
10.
10.
‘‘Na tassa dānaṃ dadamāno, yasaṃ lābhañca patthayiṃ;
Sabbaññutaṃ patthayāno, tāni kammāni ācari’’nti.
Giving that gift, I longed for neither fame nor gain; aspiring to omniscience, I performed those deeds.
Akitticariyaṃ paṭhamaṃ.
The First Conduct of Akitti.
2. Saṅkhacariyā
2. The Conduct of Saṅkha
11.
11.
‘‘Punāparaṃ yadā homi, brāhmaṇo saṅkhasavhayo;
Mahāsamuddaṃ taritukāmo, upagacchāmi paṭṭanaṃ.
Again, on another occasion, when I was a brahmin named Saṅkha, wishing to cross the great ocean, I approached a seaport.
12.
12.
‘‘Tatthaddasaṃ paṭipathe, sayambhuṃ aparājitaṃ;
Kantāraddhānaṃ paṭipannaṃ, tattāya kaṭhinabhūmiyā.
There on the path I saw the Self-Awakened One, the Unconquered, who had entered upon the long wilderness journey over the hot, hard ground.
13.
13.
‘‘Tamahaṃ paṭipathe disvā, imamatthaṃ vicintayiṃ;
‘Idaṃ khettaṃ anuppattaṃ, puññakāmassa jantuno.
Seeing him on the path, I reflected on this matter: ‘This field has arrived for a being who desires merit.’
14.
14.
‘‘‘Yathā kassako puriso, khettaṃ disvā mahāgamaṃ;
Tattha bījaṃ na ropeti, na so dhaññena atthiko.
‘Just as a farmer, seeing a great and productive field, if he does not plant seed there, is not one who has need of grain.’
15.
15.
‘‘‘Evamevāhaṃ puññakāmo, disvā khettavaruttamaṃ;
Yadi tattha kāraṃ na karomi, nāhaṃ puññena atthiko.
‘Just so, I, who desire merit, seeing this supreme, excellent field, if I do not perform a meritorious deed there, am not one who has need of merit.’
16.
16.
‘‘‘Yathā amacco muddikāmo, rañño antepure jane;
Na deti tesaṃ dhanadhaññaṃ, muddito parihāyati.
‘Just as a minister, desiring a seal of office, falls from that seal if he does not bestow wealth and grain upon the people in the king's inner court.’
17.
17.
‘‘‘Evamevāhaṃ puññakāmo, vipulaṃ disvāna dakkhiṇaṃ;
Yadi tassa dānaṃ na dadāmi, parihāyissāmi puññato’.
‘So too, I, who desire merit, having seen a great recipient of offerings, if I do not give a gift to him, I shall fall away from merit.’
18.
18.
‘‘Evāhaṃ cintayitvāna, orohitvā upāhanā;
Tassa pādāni vanditvā, adāsiṃ chattupāhanaṃ.
Having reflected thus, I took off my sandals, venerated his feet, and gave him my umbrella and sandals.
19.
19.
‘‘Tenevāhaṃ [Pg.387] sataguṇato, sukhumālo sukhedhito;
Api ca dānaṃ paripūrento, evaṃ tassa adāsaha’’nti.
Though I was a hundred times more delicate and comfortably raised than he, yet, while fulfilling the perfection of giving, I gave to him in this way.
Saṅkhacariyaṃ dutiyaṃ.
The Second Conduct of Saṅkha.
3. Kururājacariyā
3. The Conduct of the Kuru King
20.
20.
‘‘Punāparaṃ yadā homi, indapatthe puruttame;
Rājā dhanañcayo nāma, kusale dasahupāgato.
Again, on another occasion, when I was in Indapattha, the most excellent of cities, I was a king named Dhanañjaya, endowed with the ten wholesome qualities.
21.
21.
‘‘Kaliṅgaraṭṭhavisayā, brāhmaṇā upagañchu maṃ;
Āyācuṃ maṃ hatthināgaṃ, dhaññaṃ maṅgalasammataṃ.
Brahmins from the Kalinga country approached me; they begged of me the great elephant, which brings prosperity and is esteemed as auspicious.
22.
22.
‘‘‘Avuṭṭhiko janapado, dubbhikkho chātako mahā;
Dadāhi pavaraṃ nāgaṃ, nīlaṃ añjanasavhayaṃ.
‘The country is rainless, there is famine and great hunger. Give us the excellent elephant, the dark one named Añjana.’
23.
23.
‘‘‘Na me yācakamanuppatte, paṭikkhepo anucchavo;
Mā me bhijji samādānaṃ, dassāmi vipulaṃ gajaṃ’.
‘For me, when a petitioner has arrived, rejection is not fitting. May my resolve not be broken; I shall give the great elephant.’
24.
24.
‘‘Nāgaṃ gahetvā soṇḍāya, bhiṅgāre ratanāmaye;
Jalaṃ hatthe ākiritvā, brāhmaṇānaṃ adaṃ gajaṃ.
Taking the elephant by the trunk, I gave it to the brahmins, pouring water from a jeweled water pot into their hands.
25.
25.
‘‘Tassa nāge padinnamhi, amaccā etadabravuṃ;
‘Kiṃ nu tuyhaṃ varaṃ nāgaṃ, yācakānaṃ padassasi.
When that elephant was given, the ministers said this: ‘Why do you give your excellent elephant to petitioners?’
26.
26.
‘‘‘Dhaññaṃ maṅgalasampannaṃ, saṅgāmavijayuttamaṃ;
Tasmiṃ nāge padinnamhi, kiṃ te rajjaṃ karissati.
‘It brings prosperity, is endowed with auspiciousness, and is supreme in conquering battles. When that elephant has been given, what good will the kingdom be to you?’
27.
27.
‘‘‘Rajjampi me dade sabbaṃ, sarīraṃ dajjamattano;
Sabbaññutaṃ piyaṃ mayhaṃ, tasmā nāgaṃ adāsaha’’’nti.
‘I would give my entire kingdom; I would even give my own body. Omniscience is dear to me; for that reason, I gave the elephant.’
Kururājacariyaṃ tatiyaṃ.
The Third Conduct of the Kuru King.
4. Mahāsudassanacariyā
4. The Conduct of Mahāsudassana
28.
28.
‘‘Kusāvatimhi nagare, yadā āsiṃ mahīpati;
Mahāsudassano nāma, cakkavattī mahabbalo.
When I was in the city of Kusāvatī, I was a ruler of the earth, a wheel-turning monarch of great power named Mahāsudassana.
29.
29.
‘‘Tatthāhaṃ [Pg.388] divase tikkhattuṃ, ghosāpemi tahiṃ tahiṃ;
‘Ko kiṃ icchati pattheti, kassa kiṃ dīyatū dhanaṃ.
There, three times a day, I had it proclaimed here and there: ‘Who wants what? Who desires what? To whom shall what wealth be given?’
30.
30.
‘‘‘Ko chātako ko tasito, ko mālaṃ ko vilepanaṃ;
Nānārattāni vatthāni, ko naggo paridahissati.
‘Who is hungry? Who is thirsty? Who wants garlands? Who wants ointment? Who, being naked, will wear clothes of various colors?
31.
31.
‘‘‘Ko pathe chattamādeti, kopāhanā mudū subhā’;
Iti sāyañca pāto ca, ghosāpemi tahiṃ tahiṃ.
‘Who on the path will take a parasol? Who will take soft, beautiful sandals?’ Thus, in the evening and in the morning, I had it proclaimed here and there.
32.
32.
‘‘Na taṃ dasasu ṭhānesu, napi ṭhānasatesu vā;
Anekasataṭhānesu, paṭiyattaṃ yācake dhanaṃ.
Not in ten places, nor in a hundred, but in many hundreds of places was wealth prepared for petitioners.
33.
33.
‘‘Divā vā yadi vā rattiṃ, yadi eti vanibbako;
Laddhā yadicchakaṃ bhogaṃ, pūrahatthova gacchati.
Whether by day or by night, should a petitioner arrive, having received such wealth as they desire, they depart with full hands.
34.
34.
‘‘Evarūpaṃ mahādānaṃ, adāsiṃ yāvajīvikaṃ;
Napāhaṃ dessaṃ dhanaṃ dammi, napi natthi nicayo mayi.
Such a great gift I gave for as long as I lived. It was not that I gave wealth because I disliked it, nor was it that I had no store of it.
35.
35.
‘‘Yathāpi āturo nāma, rogato parimuttiyā;
Dhanena vejjaṃ tappetvā, rogato parimuccati.
Just as one who is sick, for the sake of freedom from illness, having satisfied a physician with wealth, is freed from that illness.
36.
36.
‘‘Tathevāhaṃ jānamāno, paripūretumasesato;
Ūnamanaṃ pūrayituṃ, demi dānaṃ vanibbake;
Nirālayo apaccāso, sambodhimanupattiyā’’ti.
Even so I, knowing, in order to fulfill completely and to satisfy their wanting minds, give gifts to petitioners, without attachment or expectation, for the sake of attaining supreme enlightenment.
Mahāsudassanacariyaṃ catutthaṃ.
The Conduct of Mahāsudassana, the fourth.
5. Mahāgovindacariyā
5. The Conduct of Mahāgovinda
37.
37.
‘‘Punāparaṃ yadā homi, sattarājapurohito;
Pūjito naradevehi, mahāgovindabrāhmaṇo.
5. Again, at another time, when I was the brahmin Mahāgovinda, purohita to seven kings and honored by human lords.
38.
38.
‘‘Tadāhaṃ sattarajjesu, yaṃ me āsi upāyanaṃ;
Tena demi mahādānaṃ, akkhobbhaṃ sāgarūpamaṃ.
At that time, whatever tribute was mine in the seven kingdoms, with that I gave a great gift, unshakeable and like the ocean.
39.
39.
‘‘Na [Pg.389] me dessaṃ dhanaṃ dhaññaṃ, napi natthi nicayo mayi;
Sabbaññutaṃ piyaṃ mayhaṃ, tasmā demi varaṃ dhana’’nti.
It is not that wealth and grain are disliked by me, nor is it that I have no accumulated store. Omniscience is dear to me; therefore, I give this excellent wealth.
Mahāgovindacariyaṃ pañcamaṃ.
The Conduct of Mahāgovinda, the fifth.
6. Nimirājacariyā
The Conduct of King Nimi
40.
40.
‘‘Punāparaṃ yadā homi, mithilāyaṃ puruttame;
Nimi nāma mahārājā, paṇḍito kusalatthiko.
6. Again, at another time, when I was in Mithilā, the supreme city, I was the great king named Nimi, wise and desiring the wholesome.
41.
41.
‘‘Tadāhaṃ māpayitvāna, catussālaṃ catummukhaṃ;
Tattha dānaṃ pavattesiṃ, migapakkhinarādinaṃ.
At that time, having caused a four-gated, four-chambered hall to be built, there I established the giving of alms to beasts, birds, men, and women.
42.
42.
‘‘Acchādanañca sayanaṃ, annaṃ pānañca bhojanaṃ;
Abbocchinnaṃ karitvāna, mahādānaṃ pavattayiṃ.
Clothing and lodging, food, drink, and provisions; having made it uninterrupted, I established a great giving.
43.
43.
‘‘Yathāpi sevako sāmiṃ, dhanahetumupāgato;
Kāyena vācā manasā, ārādhanīyamesati.
Just as a servant, having approached his master for the sake of wealth, seeks to please him with body, speech, and mind;
44.
44.
‘‘Tathevāhaṃ sabbabhave, pariyesissāmi bodhijaṃ;
Dānena satte tappetvā, icchāmi bodhimuttama’’nti.
Even so, in every existence, I will seek that which is born of enlightenment; having satisfied beings with giving, I desire supreme Enlightenment.
Nimirājacariyaṃ chaṭṭhaṃ.
The Conduct of King Nimi, the sixth.
7. Candakumāracariyā
7. The Conduct of Prince Candakumāra
45.
45.
‘‘Punāparaṃ yadā homi, ekarājassa atrajo;
Nagare pupphavatiyā, kumāro candasavhayo.
Again, at another time, when I was in the city of Pupphavatī, I was the son of King Ekarāja, the prince named Canda.
46.
46.
‘‘Tadāhaṃ yajanā mutto, nikkhanto yaññavāṭato;
Saṃvegaṃ janayitvāna, mahādānaṃ pavattayiṃ.
7. At that time, freed from the sacrifice and having departed from the sacrificial pit, I generated a sense of spiritual urgency and established a great giving.
47.
47.
‘‘Nāhaṃ pivāmi khādāmi, napi bhuñjāmi bhojanaṃ;
Dakkhiṇeyye adatvāna, api chappañcarattiyo.
Without having given to those worthy of offerings, I do not drink, I do not eat, nor do I consume food, even for five or six nights.
48.
48.
‘‘Yathāpi [Pg.390] vāṇijo nāma, katvāna bhaṇḍasañcayaṃ;
Yattha lābho mahā hoti, tattha taṃ harati bhaṇḍakaṃ.
Just as a merchant, having collected his merchandise, brings those goods to where the profit is great;
49.
49.
‘‘Tatheva sakabhuttāpi, pare dinnaṃ mahapphalaṃ;
Tasmā parassa dātabbaṃ, satabhāgo bhavissati.
Even so, a gift given to others by sharing from one's own meal has great fruit. Therefore, what should be given to another will become a hundredfold portion.
50.
50.
‘‘Etamatthavasaṃ ñatvā, demi dānaṃ bhavābhave;
Na paṭikkamāmi dānato, sambodhimanupattiyā’’ti.
Knowing this purpose, I give gifts in existence after existence. For the sake of attaining perfect Enlightenment, I do not retreat from giving.
Candakumāracariyaṃ sattamaṃ.
The Conduct of Prince Canda, the seventh.
8. Sivirājacariyā
8. The Conduct of King Sivi
51.
51.
‘‘Ariṭṭhasavhaye nagare, sivināmāsi khattiyo;
Nisajja pāsādavare, evaṃ cintesahaṃ tadā.
In the city named Ariṭṭha, I was a khattiya named Sivi. Seated in an excellent palace, I then reflected thus:
52.
52.
‘‘‘Yaṃ kiñci mānusaṃ dānaṃ, adinnaṃ me na vijjati;
Yopi yāceyya maṃ cakkhuṃ, dadeyyaṃ avikampito’.
‘Whatever human gift there is, none remains ungiven by me. Should anyone ask me for my eye, I would give it without trembling.’
53.
53.
‘‘Mama saṅkappamaññāya, sakko devānamissaro;
Nisinno devaparisāya, idaṃ vacanamabravi.
8. Knowing my resolve, Sakka, lord of the gods, while seated in the assembly of gods, spoke this word:
54.
54.
‘‘‘Nisajja pāsādavare, sivirājā mahiddhiko;
Cintento vividhaṃ dānaṃ, adeyyaṃ so na passati.
‘Seated in his excellent palace, King Sivi, of great psychic power, while contemplating various kinds of gifts, sees nothing that cannot be given.’
55.
55.
‘‘‘Tathaṃ nu vitathaṃ netaṃ, handa vīmaṃsayāmi taṃ;
Muhuttaṃ āgameyyātha, yāva jānāmi taṃ manaṃ’.
‘Is this true or is it false? Come now, I shall test him. Wait for a moment, until I know his mind.’
56.
56.
‘‘Pavedhamāno palitasiro, valigatto jarāturo;
Andhavaṇṇova hutvāna, rājānaṃ upasaṅkami.
Trembling, with white hair, a wrinkled body, and afflicted by old age, having taken on the appearance of a blind man, he approached the king.
57.
57.
‘‘So tadā paggahetvāna, vāmaṃ dakkhiṇabāhu ca;
Sirasmiṃ añjaliṃ katvā, idaṃ vacanamabravi.
Then he, having raised his left and right arms and placed his hands together in añjali at his head, spoke this word:
58.
58.
‘‘‘Yācāmi taṃ mahārāja, dhammika raṭṭhavaḍḍhana;
Tava dānaratā kitti, uggatā devamānuse.
‘I beg of you, O great king, righteous one, promoter of the realm! Your fame for delighting in giving has spread among gods and humans.’
59.
59.
‘‘‘Ubhopi [Pg.391] nettā nayanā, andhā upahatā mama;
Ekaṃ me nayanaṃ dehi, tvampi ekena yāpaya’.
‘Both my eyes are blind and ruined. Give me one eye; you too can live on with one.’
60.
60.
‘‘Tassāhaṃ vacanaṃ sutvā, haṭṭho saṃviggamānaso;
Katañjalī vedajāto, idaṃ vacanamabraviṃ.
Having heard his word, I, delighted and with a stirred mind, filled with joy and with hands joined in reverence, spoke this utterance:
61.
61.
‘‘‘Idānāhaṃ cintayitvāna, pāsādato idhāgato;
Tvaṃ mama cittamaññāya, nettaṃ yācitumāgato.
‘Just now, having resolved this, I have come here from the palace. You, knowing my mind, have come to ask for my eye.
62.
62.
‘‘‘Aho me mānasaṃ siddhaṃ, saṅkappo paripūrito;
Adinnapubbaṃ dānavaraṃ, ajja dassāmi yācake.
‘Ah, my heart’s desire is accomplished, my resolve is fulfilled! A supreme gift, never given before, today I shall give to the supplicants.’
63.
63.
‘‘‘Ehi sivaka uṭṭhehi, mā dandhayi mā pavedhayi;
Ubhopi nayanaṃ dehi, uppāṭetvā vaṇibbake’.
‘Come, Sivaka, arise! Do not delay, do not tremble! Having plucked them out, give both eyes to the mendicant.’
64.
64.
‘‘Tato so codito mayhaṃ, sivako vacanaṃ karo;
Uddharitvāna pādāsi, tālamiñjaṃva yācake.
Then that Sivaka, urged by me, did my bidding. Having extracted them like a palm kernel, he gave them to the supplicant.
65.
65.
‘‘Dadamānassa dentassa, dinnadānassa me sato;
Cittassa aññathā natthi, bodhiyāyeva kāraṇā.
For me, while giving, in the act of giving, and after the gift was given, there was no alteration of mind, for the sake of enlightenment alone.
66.
66.
‘‘Na me dessā ubho cakkhū, attā na me na dessiyo;
Sabbaññutaṃ piyaṃ mayhaṃ, tasmā cakkhuṃ adāsaha’’nti.
“My two eyes are not hateful to me, nor is my self hateful to me. But Omniscience is dear to me; therefore, I gave my eyes.”
Sivirājacariyaṃ aṭṭhamaṃ.
The eighth, the Conduct of King Sivi.
9. Vessantaracariyā
9. The Conduct of Vessantara
67.
67.
‘‘Yā me ahosi janikā, phussatī nāma khattiyā;
Sā atītāsu jātīsu, sakkassa mahesī piyā.
She who was my mother, the Khattiya princess named Phussatī, in a past life was the beloved chief consort of Sakka.
68.
68.
‘‘Tassā āyukkhayaṃ ñatvā, devindo etadabravi;
‘Dadāmi te dasa vare, varabhadde yadicchasi’.
Knowing that her life was coming to an end, the lord of devas said this: ‘O gracious one, I give you ten boons; choose whichever you desire.’
69.
69.
‘‘Evaṃ vuttā ca sā devī, sakkaṃ punidamabravi;
‘Kiṃ nu me aparādhatthi, kiṃ nu dessā ahaṃ tava;
Rammā cāvesi maṃ ṭhānā, vātova dharaṇīruhaṃ’.
Thus spoken to, that devi again spoke this word to Sakka: ‘What offense of mine is there? Am I hateful to you? You would dislodge me from this delightful place, like the wind a tree.’
70.
70.
‘‘Evaṃ [Pg.392] vutto ca so sakko, puna tassidamabravi;
‘Na ceva te kataṃ pāpaṃ, na ca me tvaṃsi appiyā.
Thus spoken to, that Sakka again spoke this word to her: ‘No evil has been done by you, nor are you unloved by me.
71.
71.
‘‘‘Ettakaṃyeva te āyu, cavanakālo bhavissati;
Paṭiggaṇha mayā dinne, vare dasa varuttame’.
‘Your lifespan is only this much; the time for passing away will be. Accept the ten supreme boons given by me.’
72.
72.
‘‘Sakkena sā dinnavarā, tuṭṭhahaṭṭhā pamoditā;
Mamaṃ abbhantaraṃ katvā, phussatī dasa vare varī.
That Phussatī, given the boons by Sakka, satisfied and delighted, greatly rejoicing, making me the innermost wish, chose the ten boons.
73.
73.
‘‘Tato cutā sā phussatī, khattiye upapajjatha;
Jetuttaramhi nagare, sañjayena samāgami.
Having passed away from there, that Phussatī was reborn among the Khattiyas; in the city of Jetuttara, she was united with Sañjaya.
74.
74.
‘‘Yadāhaṃ phussatiyā kucchiṃ, okkanto piyamātuyā;
Mama tejena me mātā, sadā dānaratā ahu.
When I descended into the womb of my dear mother, Phussatī, then, through my power, my mother was always delighting in giving.
75.
75.
‘‘Adhane āture jiṇṇe, yācake addhike jane;
Samaṇe brāhmaṇe khīṇe, deti dānaṃ akiñcane.
To the poor, the sick, the aged, to supplicants and travelers, to ascetics, brahmins, the destitute, and the possessionless, she gave gifts.
76.
76.
‘‘Dasa māse dhārayitvāna, karonte puraṃ padakkhiṇaṃ;
Vessānaṃ vīthiyā majjhe, janesi phussatī mamaṃ.
Having carried me for ten months, while making a circumambulation of the city, in the middle of the merchants' street, Phussatī gave birth to me.
77.
77.
‘‘Na mayhaṃ mattikaṃ nāmaṃ, napi pettikasambhavaṃ;
Jātettha vessavīthiyā, tasmā vessantaro ahu.
My name is not derived from my mother, nor does it come from my father. Because I was born in the merchants' street, therefore I became Vessantara.
78.
78.
‘‘Yadāhaṃ dārako homi, jātiyā aṭṭhavassiko;
Tadā nisajja pāsāde, dānaṃ dātuṃ vicintayiṃ.
When I was a child, eight years of age by birth, then, sitting in the palace, I reflected on giving gifts.
79.
79.
‘‘‘Hadayaṃ dadeyyaṃ cakkhuṃ, maṃsampi rudhirampi ca;
Dadeyyaṃ kāyaṃ sāvetvā, yadi koci yācaye mamaṃ’.
‘Should anyone ask me, I would give my heart, my eyes, my flesh, and also my blood; I would give my very body, declaring it to be that of a slave.’
80.
80.
‘‘Sabhāvaṃ cintayantassa, akampitamasaṇṭhitaṃ;
Akampi tattha pathavī, sineruvanavaṭaṃsakā.
As I was reflecting thus, steadfastly and unshaken, the earth, which has Sineru as its floral diadem, trembled.
81.
81.
‘‘Anvaddhamāse pannarase, puṇṇamāse uposathe;
Paccayaṃ nāgamāruyha, dānaṃ dātuṃ upāgamiṃ.
Every half-month, on the fifteenth, the full-moon Uposatha day, having mounted the elephant Paccaya, I would go to give gifts.
82.
82.
‘‘Kaliṅgaraṭṭhavisayā, brāhmaṇā upagañchu maṃ;
Ayācuṃ maṃ hatthināgaṃ, dhaññaṃ maṅgalasammataṃ.
Brahmins from the Kalinga country approached me; they asked me for the great elephant, a bringer of prosperity and held to be auspicious.
83.
83.
‘‘Avuṭṭhiko [Pg.393] janapado, dubbhikkho chātako mahā;
Dadāhi pavaraṃ nāgaṃ, sabbasetaṃ gajuttamaṃ.
‘Our country is rainless, there is famine, and great hunger. Give us the excellent great elephant, the all-white, supreme elephant.’
84.
84.
‘‘Dadāmi na vikampāmi, yaṃ maṃ yācanti brāhmaṇā;
Santaṃ nappatigūhāmi, dāne me ramate mano.
Whatever the brahmins ask of me, that I give. I do not waver. I do not hide what I have. My mind delights in giving.
85.
85.
‘‘Na me yācakamanuppatte, paṭikkhepo anucchavo;
‘Mā me bhijji samādānaṃ, dassāmi vipulaṃ gajaṃ’.
When a supplicant has arrived, refusal is not proper for me. ‘May my resolution not be broken! I shall give the magnificent elephant.’
86.
86.
‘‘Nāgaṃ gahetvā soṇḍāya, bhiṅgāre ratanāmaye;
Jalaṃ hatthe ākiritvā, brāhmaṇānaṃ adaṃ gajaṃ.
Taking the elephant by the trunk, and with a jeweled water pot pouring water upon the brahmins' hands, I gave the elephant to them.
87.
87.
‘‘Punāparaṃ dadantassa, sabbasetaṃ gajuttamaṃ;
Tadāpi pathavī kampi, sineruvanavaṭaṃsakā.
And again, as I was giving the all-white, supreme elephant, then too the earth, which has Sineru as its floral diadem, trembled.
88.
88.
‘‘Tassa nāgassa dānena, sivayo kuddhā samāgatā;
Pabbājesuṃ sakā raṭṭhā, ‘vaṅkaṃ gacchatu pabbataṃ’.
Because of the gift of that elephant, the Sivis, angered, assembled; they banished me from their own kingdom, saying, 'Let him go to the Vaṅka mountain.'
89.
89.
‘‘Tesaṃ nicchubhamānānaṃ, akampitthamasaṇṭhitaṃ;
Mahādānaṃ pavattetuṃ, ekaṃ varamayācisaṃ.
Though they were expelling me, I, unshaken and unhesitating, asked for one boon in order to hold a great almsgiving.
90.
90.
‘‘Yācitā sivayo sabbe, ekaṃ varamadaṃsu me;
Sāvayitvā kaṇṇabheriṃ, mahādānaṃ dadāmahaṃ.
Being requested, all the Sivis granted me one boon. Then, having caused the alms-drum to be sounded, I gave the great alms.
91.
91.
‘‘Athettha vattatī saddo, tumulo bheravo mahā;
Dānenimaṃ nīharanti, puna dānaṃ dadātayaṃ.
Then a sound arose there, tumultuous, terrible, and great: 'For giving they expel this man, yet he gives alms again!'
92.
92.
‘‘Hatthiṃ asse rathe datvā, dāsiṃ dāsaṃ gavaṃ dhanaṃ;
Mahādānaṃ daditvāna, nagarā nikkhamiṃ tadā.
Having given elephants, horses, and chariots, female slaves and male slaves, cattle and wealth—having thus given a great almsgiving—I then departed from the city.
93.
93.
‘‘Nikkhamitvāna nagarā, nivattitvā vilokite;
Tadāpi pathavī kampi, sineruvanavaṭaṃsakā.
Having departed from the city, when I turned back to look, even at that time the earth, which has Sineru as its floral diadem, trembled.
94.
94.
‘‘Catuvāhiṃ rathaṃ datvā, ṭhatvā cātummahāpathe;
Ekākiyo adutiyo, maddideviṃ idamabraviṃ.
Having given the four-horsed chariot, and standing at the great crossroads, alone and without a companion, I spoke this word to Queen Maddī:
95.
95.
‘‘‘Tvaṃ maddi kaṇhaṃ gaṇhāhi, lahukā esā kaniṭṭhikā;
Ahaṃ jāliṃ gahessāmi, garuko bhātiko hi so’.
‘Maddī, you take Kaṇhājinā; she is light, being the younger sister. I will take Jāli; he is heavy, for he is the elder brother.’
96.
96.
‘‘Padumaṃ [Pg.394] puṇḍarīkaṃva, maddī kaṇhājinaggahī;
Ahaṃ suvaṇṇabimbaṃva, jāliṃ khattiyamaggahiṃ.
Like a red lotus or a white lotus, Maddī took Kaṇhājinā; like a golden image, I took Jāli, the Khattiya.
97.
97.
‘‘Abhijātā sukhumālā, khattiyā caturo janā;
Visamaṃ samaṃ akkamantā, vaṅkaṃ gacchāma pabbataṃ.
Of noble birth and delicate, we four Khattiyas, treading upon uneven and even ground, went to the Vaṅka mountain.
98.
98.
‘‘Ye keci manujā enti, anumagge paṭippathe;
Maggante paṭipucchāma, ‘kuhiṃ vaṅkanta pabbato’.
Whatever people came along the by-way or the main path, we would ask them the way, saying: 'Where is the Vaṅka mountain?'
99.
99.
‘‘Te tattha amhe passitvā, karuṇaṃ giramudīrayuṃ;
Dukkhaṃ te paṭivedenti, dūre vaṅkantapabbato.
Seeing us there on the path, they would utter compassionate words. They would feel sorrow for us, saying: 'The Vaṅka mountain is far away.'
100.
100.
‘‘Yadi passanti pavane, dārakā phaline dume;
Tesaṃ phalānaṃ hetumhi, uparodanti dārakā.
Sāriputta, if the children saw fruit-bearing trees in the great forest, on account of those fruits, the children would cry.
101.
101.
‘‘Rodante dārake disvā, ubbiddhā vipulā dumā;
Sayamevoṇamitvāna, upagacchanti dārake.
Seeing the weeping children, the tall and great trees, of their own accord, bent down and approached the children.
102.
102.
‘‘Idaṃ acchariyaṃ disvā, abbhutaṃ lomahaṃsanaṃ;
Sāhukāraṃ pavattesi, maddī sabbaṅgasobhanā.
Sāriputta, seeing this wonder, unprecedented and hair-raising, Maddī, beautiful in all her limbs, gave an acclamation of joy.
103.
103.
‘‘Accheraṃ vata lokasmiṃ, abbhutaṃ lomahaṃsanaṃ;
Vessantarassa tejena, sayamevoṇatā dumā.
‘How wonderful in the world, how unprecedented, how hair-raising! By Vessantara's power, the trees have bent down of their own accord.’
104.
104.
‘‘Saṅkhipiṃsu pathaṃ yakkhā, anukampāya dārake;
Nikkhantadivaseneva, cetaraṭṭhamupāgamuṃ.
Sāriputta, the yakkhas shortened the path out of compassion for the children; on the very day of their departure, they arrived in the Ceta country.
105.
105.
‘‘Saṭṭhirājasahassāni, tadā vasanti mātule;
Sabbe pañjalikā hutvā, rodamānā upāgamuṃ.
Sāriputta, at that time, sixty thousand kings of my maternal uncle's clan lived in the Ceta country. All of them, with palms joined in reverence, approached me weeping.
106.
106.
‘‘Tattha vattetvā sallāpaṃ, cetehi cetaputtehi;
Te tato nikkhamitvāna, vaṅkaṃ agamu pabbataṃ.
There, having had a friendly conversation with the Cetas and their princes, and having sent them away, we went to the Vaṅka mountain.
107.
107.
‘‘Āmantayitvā devindo, vissakammaṃ mahiddhikaṃ;
Assamaṃ sukataṃ rammaṃ, paṇṇasālaṃ sumāpaya.
Sāriputta, at that time, the king of devas, having summoned the mighty Vissakamma, commanded him, saying: 'Create a well-made, delightful hermitage and a leaf-roofed hut.'
108.
108.
‘‘Sakkassa vacanaṃ sutvā, vissakammo mahiddhiko;
Assamaṃ sukataṃ rammaṃ, paṇṇasālaṃ sumāpayi.
Sāriputta, hearing Sakka’s word, the mighty Vissakamma created a well-made, delightful hermitage and a leaf-roofed hut.
109.
109.
‘‘Ajjhogāhetvā [Pg.395] pavanaṃ, appasaddaṃ nirākulaṃ;
Caturo janā mayaṃ tattha, vasāma pabbatantare.
Sāriputta, having entered the great forest, which was quiet and undisturbed, we four persons dwelt there in the midst of the mountain.
110.
110.
‘‘Ahañca maddidevī ca, jālī kaṇhājinā cubho;
Aññamaññaṃ sokanudā, vasāma assame tadā.
Sāriputta, at that time, I and Queen Maddī, and both Jāli and Kaṇhājinā, dispelling one another's sorrow, dwelt in the hermitage.
111.
111.
‘‘Dārake anurakkhanto, asuñño homi assame;
Maddī phalaṃ āharitvā, poseti sā tayo jane.
Guarding the children, I stayed in the hermitage, which was not empty. That Maddī, having brought fruit, nourished the three of us.
112.
112.
‘‘Pavane vasamānassa, addhiko maṃ upāgami;
Āyāci puttake mayhaṃ, jāliṃ kaṇhājinaṃ cubho.
Sāriputta, while I was living in the great forest, a traveler approached me. He asked for my children, both Jāli and Kaṇhājinā.
113.
113.
‘‘Yācakaṃ upagataṃ disvā, hāso me upapajjatha;
Ubho putte gahetvāna, adāsiṃ brāhmaṇe tadā.
Sāriputta, seeing the supplicant approach, joy arose in me. Taking both my children, I gave them to the brahmin at that time.
114.
114.
‘‘Sake putte cajantassa, jūjake brāhmaṇe yadā;
Tadāpi pathavī kampi, sineruvanavaṭaṃsakā.
Sāriputta, when I was giving away my own children to the brahmin Jūjaka, even at that time the earth, which has Sineru and its forests as a diadem, trembled.
115.
115.
‘‘Punadeva sakko oruyha, hutvā brāhmaṇasannibho;
Āyāci maṃ maddideviṃ, sīlavantiṃ patibbataṃ.
Sāriputta, then again Sakka descended, and taking on the appearance of a brahmin, he asked me for Queen Maddī, who was virtuous and devoted to her husband.
116.
116.
‘‘Maddiṃ hatthe gahetvāna, udakañjali pūriya;
Pasannamanasaṅkappo, tassa maddiṃ adāsahaṃ.
Sāriputta, taking Maddī by the hand, and filling his cupped hands with water, with a serene mind and resolve, I gave Maddī to him.
117.
117.
‘‘Maddiyā dīyamānāya, gagane devā pamoditā;
Tadāpi pathavī kampi, sineruvanavaṭaṃsakā.
Sāriputta, as Maddī was being given, the devas in the sky rejoiced. Then too the earth, which has Sineru and its forests as a diadem, trembled.
118.
118.
‘‘Jāliṃ kaṇhājinaṃ dhītaṃ, maddideviṃ patibbataṃ;
Cajamāno na cintesiṃ, bodhiyāyeva kāraṇā.
Giving away Jāli, my daughter Kaṇhājinā, and the devoted Queen Maddī, I had no regret, for the sake of Enlightenment alone.
119.
119.
‘‘Na me dessā ubho puttā, maddidevī na dessiyā;
Sabbaññutaṃ piyaṃ mayhaṃ, tasmā piye adāsahaṃ.
My two children were not unloved by me, nor was Queen Maddī unloved. Omniscience was dear to me; therefore, I gave away those who were dear.
120.
120.
‘‘Punāparaṃ brahāraññe, mātāpitusamāgame;
Karuṇaṃ paridevante, sallapante sukhaṃ dukhaṃ.
Furthermore, again, in the great forest, at the gathering with my mother and father, they lamented pitifully, conversing about happiness and suffering.
121.
121.
‘‘Hirottappena garunā, ubhinnaṃ upasaṅkami;
Tadāpi pathavī kampi, sineruvanavaṭaṃsakā.
With weighty moral shame and fear of wrongdoing, I approached both of my venerable parents; then too the earth, with Sineru and its forests as a diadem, quaked.
122.
122.
‘‘Punāparaṃ [Pg.396] brahāraññā, nikkhamitvā sañātibhi;
Pavisāmi puraṃ rammaṃ, jetuttaraṃ puruttamaṃ.
Once again, leaving the great forest with my relatives, I entered the delightful city, Jetuttara, the supreme city.
123.
123.
‘‘Ratanāni satta vassiṃsu, mahāmegho pavassatha;
Tadāpi pathavī kampi, sineruvanavaṭaṃsakā.
A rain of seven gems fell, and a great cloud poured down; then too the earth, with Sineru and its forests as a diadem, quaked.
124.
124.
‘‘Acetanāyaṃ pathavī, aviññāya sukhaṃ dukhaṃ;
Sāpi dānabalā mayhaṃ, sattakkhattuṃ pakampathā’’ti.
This earth is without consciousness, not knowing pleasure or pain; even it trembled seven times due to the power of my giving.
Vessantaracariyaṃ navamaṃ.
The Conduct of Vessantara, the Ninth.
10. Sasapaṇḍitacariyā
10. The Conduct of the Wise Hare
125.
125.
‘‘Punāparaṃ yadā homi, sasako pavanacārako;
Tiṇapaṇṇasākaphalabhakkho, paraheṭhanavivajjito.
Once again, when I was a hare wandering in the forest, subsisting on grass, leaves, greens, and fruits, abstaining from harming others.
126.
126.
‘‘Makkaṭo ca siṅgālo ca, suttapoto cahaṃ tadā;
Vasāma ekasāmantā, sāyaṃ pāto ca dissare.
A monkey, a jackal, an otter, and I, at that time, lived together nearby; we were seen in the evening and the morning.
127.
127.
‘‘Ahaṃ te anusāsāmi, kiriye kalyāṇapāpake;
‘Pāpāni parivajjetha, kalyāṇe abhinivissatha’.
I instructed them in actions wholesome and unwholesome: ‘Avoid evil deeds, and apply your minds to what is good.’
128.
128.
‘‘Uposathamhi divase, candaṃ disvāna pūritaṃ;
Etesaṃ tattha ācikkhiṃ, divaso ajjuposatho.
On the Uposatha day, having seen the full moon, I announced to them, 'Today is the Uposatha day.'
129.
129.
‘‘Dānāni paṭiyādetha, dakkhiṇeyyassa dātave;
Datvā dānaṃ dakkhiṇeyye, upavassathuposathaṃ.
‘Prepare gifts to give to one worthy of offerings; having given a gift to the worthy, observe the Uposatha.’
130.
130.
‘‘Te me sādhūti vatvāna, yathāsatti yathābalaṃ;
Dānāni paṭiyādetvā, dakkhiṇeyyaṃ gavesisuṃ.
They, saying 'Well done!' to me, according to their ability and strength, prepared gifts and sought one worthy of offerings.
131.
131.
‘‘Ahaṃ nisajja cintesiṃ, dānaṃ dakkhiṇanucchavaṃ;
‘Yadihaṃ labhe dakkhiṇeyyaṃ, kiṃ me dānaṃ bhavissati.
I sat reflecting on a gift suitable for an offering: 'If I should find one worthy of offerings, what would my offering be?'
132.
132.
‘‘‘Na me atthi tilā muggā, māsā vā taṇḍulā ghataṃ;
Ahaṃ tiṇena yāpemi, na sakkā tiṇa dātave.
‘I have no sesame seeds, mung beans, or black beans, nor rice or ghee; I subsist on grass—it is not possible to give grass.’
133.
133.
‘‘‘Yadi [Pg.397] koci eti dakkhiṇeyyo, bhikkhāya mama santike;
Dajjāhaṃ sakamattānaṃ, na so tuccho gamissati’.
‘If any one worthy of offerings should come to me for alms, I would give my very self; he will not leave empty-handed.’
134.
134.
‘‘Mama saṅkappamaññāya, sakko brāhmaṇavaṇṇinā;
Āsayaṃ me upāgacchi, dānavīmaṃsanāya me.
Understanding my resolve, Sakka, in the guise of a brahmin, came to my dwelling to test my generosity.
135.
135.
‘‘Tamahaṃ disvāna santuṭṭho, idaṃ vacanamabraviṃ;
‘Sādhu khosi anuppatto, ghāsahetu mamantike.
Seeing him, delighted, I spoke these words: 'It is indeed good that you have arrived near me for the sake of food.'
136.
136.
‘‘‘Adinnapubbaṃ dānavaraṃ, ajja dassāmi te ahaṃ;
Tuvaṃ sīlaguṇūpeto, ayuttaṃ te paraheṭhanaṃ.
‘A supreme gift, never given before, I will give to you today. You are endowed with virtue; it is unfitting for you to harm others.’
137.
137.
‘‘‘Ehi aggiṃ padīpehi, nānākaṭṭhe samānaya;
Ahaṃ pacissamattānaṃ, pakkaṃ tvaṃ bhakkhayissasi’.
‘Come, kindle a fire, gather various kinds of firewood; I will cook myself, and you shall eat me when cooked.’
138.
138.
‘‘‘Sādhū’ti so haṭṭhamano, nānākaṭṭhe samānayi;
Mahantaṃ akāsi citakaṃ, katvā aṅgāragabbhakaṃ.
“‘Good,’ he said with a joyful mind, and gathered various kinds of firewood; he made a great pyre, having prepared a pit of embers.
139.
139.
‘‘Aggiṃ tattha padīpesi, yathā so khippaṃ mahā bhave;
Phoṭetvā rajagate gatte, ekamantaṃ upāvisiṃ.
“He lit the fire there, so that it might quickly become great; shaking the dust from my limbs, I sat to one side.
140.
140.
‘‘Yadā mahākaṭṭhapuñjo, āditto dhamadhamāyati ;
Taduppatitvā papatiṃ, majjhe jālasikhantare.
“When the great pile of firewood was blazing and crackling, then, leaping up, I fell into the midst of the flames.
141.
141.
‘‘Yathā sītodakaṃ nāma, paviṭṭhaṃ yassa kassaci;
Sameti darathapariḷāhaṃ, assādaṃ deti pīti ca.
“Just as cool water, having entered someone, soothes fever and burning, and gives pleasure and joy.
142.
142.
‘‘Tatheva jalitaṃ aggiṃ, paviṭṭhassa mamaṃ tadā;
Sabbaṃ sameti darathaṃ, yathā sītodakaṃ viya.
“Just so, for me, having entered the blazing fire then, all distress was soothed, just like cool water.
143.
143.
‘‘Chaviṃ cammaṃ maṃsaṃ nhāruṃ, aṭṭhiṃ hadayabandhanaṃ;
Kevalaṃ sakalaṃ kāyaṃ, brāhmaṇassa adāsaha’’nti.
“Outer skin, inner skin, flesh, sinews, bone, and the ligaments of the heart—my entire, whole body I gave to the brahmin.”
Sasapaṇḍitacariyaṃ dasamaṃ.
The Conduct of the Wise Hare, the Tenth.
Akittivaggo paṭhamo.
The First Chapter: Akitti.
Tassuddānaṃ –
Its summary:
Akittibrāhmaṇo [Pg.398] saṅkho, kururājā dhanañcayo;
Mahāsudassano rājā, mahāgovindabrāhmaṇo.
The brahmin Akitti, Saṅkha, Dhanañcaya king of the Kurus, King Mahāsudassana, and the brahmin Mahāgovinda.
Nimi candakumāro ca, sivi vessantaro saso;
Ahameva tadā āsiṃ, yo te dānavare adā.
King Nimi and Prince Canda, King Sivi, King Vessantara, and the hare; at that time, it was I myself who gave those excellent gifts.
Ete dānaparikkhārā, ete dānassa pāramī;
Jīvitaṃ yācake datvā, imaṃ pārami pūrayiṃ.
These are the requisites of giving; these are the perfections of giving. Having given my life to one who asked, I fulfilled this perfection.
Bhikkhāya upagataṃ disvā, sakattānaṃ pariccajiṃ;
Dānena me samo natthi, esā me dānapāramīti.
Seeing one who had come for alms, I sacrificed my own self. There is no gift equal to my gift; this is my perfection of giving.
Dānapāraminiddeso niṭṭhito.
The Exposition of the Perfection of Giving is Completed.
2. Hatthināgavaggo
2. The Chapter of the Noble Elephant
1. Mātuposakacariyā
1. The Conduct of Supporting One's Mother
1.
1.
‘‘Yadā [Pg.399] ahosiṃ pavane, kuñjaro mātuposako;
Na tadā atthi mahiyā, guṇena mama sādiso.
“When I was in the forest, an elephant who nourished his mother, at that time there was no one on earth equal to me in virtue.
2.
2.
‘‘Pavane disvā vanacaro, rañño maṃ paṭivedayi;
‘Tavānucchavo mahārāja, gajo vasati kānane.
“A forester, having seen me in the forest, informed the king: ‘O great king, an elephant worthy of you dwells in the woods.’
3.
3.
‘‘‘Na tassa parikkhāyattho, napi āḷakakāsuyā;
Saha gahite soṇḍāya, sayameva idhehi’ti.
2. “‘There is no need to capture him by surrounding him, nor by using a decoy or a pit. As soon as his trunk is held, he will come here of his own accord.’”
4.
4.
‘‘Tassa taṃ vacanaṃ sutvā, rājāpi tuṭṭhamānaso;
Pesesi hatthidamakaṃ, chekācariyaṃ susikkhitaṃ.
1. “Hearing those words, the king, with a delighted mind, sent the elephant tamer, a clever and well-trained master.
5.
5.
‘‘Gantvā so hatthidamako, addasa padumassare;
Bhisamuḷālaṃ uddharantaṃ, yāpanatthāya mātuyā.
“Having gone, that elephant tamer saw me in the lotus lake, pulling up lotus roots for the nourishment of my mother.
6.
6.
‘‘Viññāya me sīlaguṇaṃ, lakkhaṇaṃ upadhārayi;
‘Ehi puttā’ti patvāna, mama soṇḍāya aggahi.
“Having recognized the quality of my virtue, he examined my characteristics. Having said, ‘Come, son,’ he took hold of my trunk.
7.
7.
‘‘Yaṃ me tadā pākatikaṃ, sarīrānugataṃ balaṃ;
Ajja nāgasahassānaṃ, balena samasādisaṃ.
“Whatever natural strength I had then, inherent in my body, is now equal and similar to the strength of a thousand elephants.
8.
8.
‘‘Yadihaṃ tesaṃ pakuppeyyaṃ, upetānaṃ gahaṇāya maṃ;
Paṭibalo bhave tesaṃ, yāva rajjampi mānusaṃ.
“If I were to become angry at them, who had come to capture me, I would be capable of destroying them, along with all the people in the entire kingdom.
9.
9.
‘‘Api cāhaṃ sīlarakkhāya, sīlapāramipūriyā;
Na karomi citte aññathattaṃ, pakkhipantaṃ mamāḷake.
“And yet, for the sake of protecting my virtue and to fulfill the perfection of virtue, I did not allow my mind to be altered, even as they were placing me in the stable.
10.
10.
‘‘Yadi te maṃ tattha koṭṭeyyuṃ, pharasūhi tomarehi ca;
Neva tesaṃ pakuppeyyaṃ, sīlakhaṇḍabhayā mamā’’ti.
“If they were to strike me there with axes and with spears, I would not become angry with them, out of fear that my virtue would be broken.”
Mātuposakacariyaṃ paṭhamaṃ.
The First Conduct of the Mother-Nourishing Elephant.
2. Bhūridattacariyā
The Conduct of Bhūridatta
11.
11.
‘‘Punāparaṃ [Pg.400] yadā homi, bhūridatto mahiddhiko;
Virūpakkhena mahāraññā, devalokamagañchahaṃ.
“Again, another time, when I was the mighty Bhūridatta, I went to the deva world together with the great king Virūpakkha.
12.
12.
‘‘Tattha passitvāhaṃ deve, ekantaṃ sukhasamappite;
Taṃ saggagamanatthāya, sīlabbataṃ samādiyiṃ.
“Having seen the devas there, completely endowed with happiness, for the sake of going to that heaven, I undertook the practice of virtue and observance.
13.
13.
‘‘Sarīrakiccaṃ katvāna, bhutvā yāpanamattakaṃ;
Caturo aṅge adhiṭṭhāya, semi vammikamuddhani.
“Having performed my bodily duties and eaten just enough for sustenance, I resolved upon the four factors and lay down on the summit of an anthill.
14.
14.
‘‘Chaviyā cammena maṃsena, nahāruaṭṭhikehi vā;
Yassa etena karaṇīyaṃ, dinnaṃyeva harātu so.
2. “‘With my outer skin, inner skin, flesh, or with my sinews and bones—whoever has need of these, let him take them. They are already given.’
15.
15.
‘‘Saṃsito akataññunā, ālampāyano mamaggahi;
Peḷāya pakkhipitvāna, kīḷeti maṃ tahiṃ tahiṃ.
“Having been pointed out by an ungrateful one, the snake charmer Ālambāyana seized me. Having put me into a basket, he makes me perform in various places.
16.
16.
‘‘Peḷāya pakkhipantepi, sammaddantepi pāṇinā;
Ālampāyane na kuppāmi, sīlakhaṇḍabhayā mama.
“Even when he put me in the basket, and even when he struck me hard with his hand, I did not become angry with Ālambāyana, from fear that my virtue would be broken.
17.
17.
‘‘Sakajīvitapariccāgo, tiṇato lahuko mama;
Sīlavītikkamo mayhaṃ, pathavīuppatanaṃ viya.
“For me, sacrificing my own life is lighter than a blade of grass; for me, transgressing virtue is like overturning the earth.
18.
18.
‘‘Nirantaraṃ jātisataṃ, cajeyyaṃ mama jīvitaṃ;
Neva sīlaṃ pabhindeyyaṃ, catuddīpāna hetupi.
“For a hundred births without interruption, I would give up my life; but I would never break my virtue, not even for the sake of the four continents.
19.
19.
‘‘Api cāhaṃ sīlarakkhāya, sīlapāramipūriyā;
Na karomi citte aññathattaṃ, pakkhipantampi peḷake’’ti.
“Indeed, for the sake of protecting my virtue and to fulfill the perfection of virtue, I did not allow my mind to be altered, even as he was putting me into the basket.”
Bhūridattacariyaṃ dutiyaṃ.
The Second Conduct of Bhūridatta.
3. Campeyyanāgacariyā
The Conduct of the Nāga Campeyya
20.
20.
‘‘Punāparaṃ yadā homi, campeyyako mahiddhiko;
Tadāpi dhammiko āsiṃ, sīlabbatasamappito.
“Again, at another time, when I was the mighty Campeyyaka, even then I was righteous, accomplished in virtue and observances.
21.
21.
‘‘Tadāpi maṃ dhammacāriṃ, upavutthaṃ uposathaṃ;
Ahituṇḍiko gahetvāna, rājadvāramhi kīḷati.
Even then, while I was practicing the Dhamma and observing the Uposatha, a snake-charmer captured me and made me perform at the king's gate.
22.
22.
‘‘Yaṃ [Pg.401] yaṃ so vaṇṇaṃ cintayi, nīlaṃva pītalohitaṃ;
Tassa cittānuvattanto, homi cintitasannibho.
Whatever color he conceived—blue, yellow, or red—following his thought, I became just as he imagined.
23.
23.
‘‘Thalaṃ kareyyamudakaṃ, udakampi thalaṃ kare;
Yadihaṃ tassa pakuppeyyaṃ, khaṇena chārikaṃ kare.
I could make land into water, and water I could make into land. If I were to become angry with him, in an instant I could reduce him to ashes.
24.
24.
‘‘Yadi cittavasī hessaṃ, parihāyissāmi sīlato;
Sīlena parihīnassa, uttamattho na sijjhati.
If I were to follow the sway of my mind, I would fall away from virtue. For one who has fallen from virtue, the supreme goal is not accomplished.
25.
25.
‘‘Kāmaṃ bhijjatuyaṃ kāyo, idheva vikirīyatu;
Neva sīlaṃ pabhindeyyaṃ, vikirante bhusaṃ viyā’’ti.
Let this body break up as it may, let it be scattered right here; I would never break my virtue, even were it scattered like chaff.
Campeyyanāgacariyaṃ tatiyaṃ.
The third, the Conduct of the Nāga Campeyya, is concluded.
4. Cūḷabodhicariyā
4. The Conduct of Cūḷabodhi
26.
26.
‘‘Punāparaṃ yadā homi, cūḷabodhi susīlavā;
Bhavaṃ disvāna bhayato, nekkhammaṃ abhinikkhamiṃ.
Again, at another time, when I was Cūḷabodhi, of excellent virtue, having seen existence as fearful, I went forth from the home for the sake of renunciation.
27.
27.
‘‘Yā me dutiyikā āsi, brāhmaṇī kanakasannibhā;
Sāpi vaṭṭe anapekkhā, nekkhammaṃ abhinikkhami.
The brahmin woman who was my wife, with a complexion like gold, she too, unconcerned with the round of existence, went forth for the sake of renunciation.
28.
28.
‘‘Nirālayā chinnabandhū, anapekkhā kule gaṇe;
Carantā gāmanigamaṃ, bārāṇasimupāgamuṃ.
Without attachments, with bonds severed, unconcerned with family and clan, wandering through village and town, we came to Bārāṇasī.
29.
29.
‘‘Tattha vasāma nipakā, asaṃsaṭṭhā kule gaṇe;
Nirākule appasadde, rājuyyāne vasāmubho.
There, being wise, we lived unmingled with family or clan. We two lived in the royal park, which was untroubled and quiet.
30.
30.
‘‘Uyyānadassanaṃ gantvā, rājā addasa brāhmaṇiṃ;
Upagamma mamaṃ pucchi, ‘tuyhesā kā kassa bhariyā’.
Having gone to see the park, the king saw the brahmin woman. Approaching me, he asked: 'Who is this woman to you? Whose wife is she?'
31.
31.
‘‘Evaṃ vutte ahaṃ tassa, idaṃ vacanamabraviṃ;
‘Na mayhaṃ bhariyā esā, sahadhammā ekasāsanī’.
When this was said, I spoke this word to him: 'She is not my wife; she is a companion in the Dhamma, a fellow practitioner in the same dispensation.'
32.
32.
‘‘Tissā sārattagadhito, gāhāpetvāna ceṭake;
Nippīḷayanto balasā, antepuraṃ pavesayi.
Infatuated with and greedy for her, he had his attendants seize her and, oppressing her by force, had her brought into the inner palace.
33.
33.
‘‘Odapattakiyā [Pg.402] mayhaṃ, sahajā ekasāsanī;
Ākaḍḍhitvā nayantiyā, kopo me upapajjatha.
As my former wife, my companion and fellow practitioner in the same dispensation, was being dragged and led away, anger arose in me.
34.
34.
‘‘Saha kope samuppanne, sīlabbatamanussariṃ;
Tattheva kopaṃ niggaṇhiṃ, nādāsiṃ vaḍḍhitūpari.
As soon as anger arose, I recollected my virtue and observance. Right there I suppressed that anger; I did not allow it to grow further.
35.
35.
‘‘Yadi naṃ brāhmaṇiṃ koci, koṭṭeyya tiṇhasattiyā;
Neva sīlaṃ pabhindeyyaṃ, bodhiyāyeva kāraṇā.
Even if someone were to strike that brahmin woman with a sharp spear, I would not break my virtue, for the very sake of enlightenment.
36.
36.
‘‘Na mesā brāhmaṇī dessā, napi me balaṃ na vijjati;
Sabbaññutaṃ piyaṃ mayhaṃ, tasmā sīlānurakkhisa’’nti.
It is not that this brahmin woman is hateful to me, nor is it that I lack strength; but omniscience is dear to me, therefore I protected my virtue.
Cūḷabodhicariyaṃ catutthaṃ.
The fourth, the Conduct of Cūḷabodhi, is concluded.
5. Mahiṃsarājacariyā
5. The Conduct of the Buffalo King
37.
37.
‘‘Punāparaṃ yadā homi, mahiṃso pavanacārako;
Pavaḍḍhakāyo balavā, mahanto bhīmadassano.
Furthermore, when I was a buffalo that roamed the forest, of large body, endowed with strength, great in bulk, and of fearsome appearance,
38.
38.
‘‘Pabbhāre giridugge ca, rukkhamūle dakāsaye;
Hotettha ṭhānaṃ mahiṃsānaṃ, koci koci tahiṃ tahiṃ.
In valleys and in mountain gorges difficult to traverse, at the foot of trees and near lakes, in this place or that, was a standing place for buffaloes.
39.
39.
‘‘Vicaranto brahāraññe, ṭhānaṃ addasa bhaddakaṃ;
Taṃ ṭhānaṃ upagantvāna, tiṭṭhāmi ca sayāmi ca.
Wandering in the great forest, I saw a pleasant place. Having approached that place, I would both stand and lie down.
40.
40.
‘‘Athettha kapimāgantvā, pāpo anariyo lahu;
Khandhe nalāṭe bhamuke, mutteti ohanetitaṃ.
Then a wicked, ignoble, and frivolous monkey, having come to that place, urinated and defecated upon me—on my shoulder, forehead, and brow.
41.
41.
‘‘Sakimpi divasaṃ dutiyaṃ, tatiyaṃ catutthampi ca;
Dūseti maṃ sabbakālaṃ, tena homi upadduto.
For one day, for a second, for a third, and also for a fourth day, it constantly defiled me; by it I was afflicted.
42.
42.
‘‘Mamaṃ upaddutaṃ disvā, yakkho maṃ idamabravi;
‘Nāsehetaṃ chavaṃ pāpaṃ, siṅgehi ca khurehi ca’.
Seeing me afflicted, a tree-dwelling spirit spoke these words to me: ‘Destroy this wicked, corpse-like creature with your horns and with your hooves!’
43.
43.
‘‘Evaṃ vutte tadā yakkhe, ahaṃ taṃ idamabraviṃ;
‘Kiṃ tvaṃ makkhesi kuṇapena, pāpena anariyena maṃ.
When the spirit had spoken thus, I said this to him: ‘Why do you try to taint me with this wicked, ignoble, corpse-like creature?’
44.
44.
‘‘‘Yadihaṃ [Pg.403] tassa pakuppeyyaṃ, tato hīnataro bhave;
Sīlañca me pabhijjeyya, viññū ca garaheyyu maṃ.
‘If I were to become angry at him, I would be even baser than he. My virtue would be broken, and the wise would censure me.
45.
45.
‘‘‘Hīḷitā jīvitā vāpi, parisuddhena mataṃ varaṃ;
Kyāhaṃ jīvitahetūpi, kāhāmiṃ paraheṭhanaṃ’.
‘Better is death in purity than a despised life. Why, even for the sake of life, should I cause harm to another?’
46.
46.
‘‘Mamevāyaṃ maññamāno, aññepevaṃ karissati;
Teva tassa vadhissanti, sā me mutti bhavissati.
‘Thinking others are just like me, he will do this to them as well. They will bring about his death. That will be my release.’
47.
47.
‘‘Hīnamajjhimaukkaṭṭhe, sahanto avamānitaṃ;
Evaṃ labhati sappañño, manasā yathā patthita’’nti.
‘The wise person who endures contempt from inferior, middling, and superior beings, thus obtains whatever excellent boon is wished for in the mind.’
Mahiṃsarājacariyaṃ pañcamaṃ.
The fifth, the Conduct of the Buffalo King, is concluded.
6. Rururājacariyā
6. The Conduct of the Ruru Deer King
48.
48.
‘‘Punāparaṃ yadā homi, sutattakanakasannibho;
Migarājā rurunāma, paramasīlasamāhito.
Furthermore, when I was the deer king named Ruru, with a complexion like refined gold, endowed with supreme virtue.
49.
49.
‘‘Ramme padese ramaṇīye, vivitte amanussake;
Tattha vāsaṃ upagañchiṃ, gaṅgākūle manorame.
In a delightful and charming region, secluded and unfrequented by humans, on the heart-delighting bank of the Ganges, there I took up residence.
50.
50.
‘‘Atha upari gaṅgāya, dhanikehi paripīḷito;
Puriso gaṅgāya papati, ‘jīvāmi vā marāmi vā’.
Then, upstream on the Ganges, a man oppressed by creditors fell into the river, having resolved, ‘Whether I live or die.’
51.
51.
‘‘Rattindivaṃ so gaṅgāya, vuyhamāno mahodake;
Ravanto karuṇaṃ ravaṃ, majjhe gaṅgāya gacchati.
Day and night, being swept along by the great current of the Ganges, crying out a pitiful cry, he went along in the middle of the river.
52.
52.
‘‘Tassāhaṃ saddaṃ sutvāna, karuṇaṃ paridevato;
Gaṅgāya tīre ṭhatvāna, apucchiṃ ‘kosi tvaṃ naro’.
Having heard his sound as he lamented pitifully, and having stood on the bank of the Ganges, I asked, ‘Who are you, O man?’
53.
53.
‘‘So me puṭṭho ca byākāsi, attano karaṇaṃ tadā;
‘Dhanikehi bhīto tasito, pakkhandohaṃ mahānadiṃ’.
And that man, having been asked by me, then explained his reason: ‘Afraid and terrified of creditors, I plunged into the great river.’
54.
54.
‘‘Tassa katvāna kāruññaṃ, cajitvā mama jīvitaṃ;
Pavisitvā nīhariṃ tassa, andhakāramhi rattiyā.
Having felt compassion for him, giving up my own life, I entered the river and rescued him in the darkness of the night.
55.
55.
‘‘Assatthakālamaññāya, tassāhaṃ idamabraviṃ;
‘Ekaṃ taṃ varaṃ yācāmi, mā maṃ kassaci pāvada’.
Knowing the time when he had recovered, I spoke these words to him: ‘I ask one boon of you: do not speak of me to anyone.’
56.
56.
‘‘Nagaraṃ [Pg.404] gantvāna ācikkhi, pucchito dhanahetuko;
Rājānaṃ so gahetvāna, upagañchi mamantikaṃ.
Having gone to the city, that man, when questioned by the king, told him, being motivated by wealth. Then, having brought the king, he approached my presence.
57.
57.
‘‘Yāvatā karaṇaṃ sabbaṃ, rañño ārocitaṃ mayā;
Rājā sutvāna vacanaṃ, usuṃ tassa pakappayi;
‘Idheva ghātayissāmi, mittadubbhiṃ anāriyaṃ’.
The entire matter, just as it was, was related by me to the king. The king, having heard my words, prepared an arrow for that man, thinking: ‘Right here I shall kill this ignoble betrayer of a friend.’
58.
58.
‘‘Tamahaṃ anurakkhanto, nimminiṃ mama attanā;
‘Tiṭṭhateso mahārāja, kāmakāro bhavāmi te’.
Wishing to protect him, I offered myself in his place, saying: ‘Let him be, O great king. I shall be one who does your will.’
59.
59.
‘‘Anurakkhiṃ mama sīlaṃ, nārakkhiṃ mama jīvitaṃ;
Sīlavā hi tadā āsiṃ, bodhiyāyeva kāraṇā’’ti.
I protected my virtue; I did not protect my life. For I was virtuous at that time solely for the sake of Awakening.
Rururājacariyaṃ chaṭṭhaṃ.
The sixth, the Conduct of the Ruru Deer King.
7. Mātaṅgacariyā
7. The Conduct of Mātaṅga
60.
60.
‘‘Punāparaṃ yadā homi, jaṭilo uggatāpano;
Mātaṅgo nāma nāmena, sīlavā susamāhito.
7. Again, at another time, when I was a matted-haired ascetic of fierce austerity, Mātaṅga by name, I was virtuous and well-composed.
61.
61.
‘‘Ahañca brāhmaṇo eko, gaṅgākūle vasāmubho;
Ahaṃ vasāmi upari, heṭṭhā vasati brāhmaṇo.
I and a certain brahmin, we both dwelt on the bank of the Ganges; I dwelt upstream, and the brahmin dwelt downstream.
62.
62.
‘‘Vicaranto anukūlamhi, uddhaṃ me assamaddasa;
Tattha maṃ paribhāsetvā, abhisapi muddhaphālanaṃ.
While wandering along the bank, he saw my hermitage upstream. There, having reviled me, he cursed me that my head might split.
63.
63.
‘‘Yadihaṃ tassa pakuppeyyaṃ, yadi sīlaṃ na gopaye;
Oloketvānahaṃ tassa, kareyyaṃ chārikaṃ viya.
“If I were to become angry with him, if I were not to guard my virtue, by merely looking at him I could reduce him to ash.
64.
64.
‘‘Yaṃ so tadā maṃ abhisapi, kupito duṭṭhamānaso;
Tasseva matthake nipati, yogena taṃ pamocayiṃ.
“Whatever curse he then inflicted on me, angry and with a malevolent mind, that very curse was about to fall upon his own head; by my spiritual power I freed him from it.
65.
65.
‘‘Anurakkhiṃ mama sīlaṃ, nārakkhiṃ mama jīvitaṃ;
Sīlavā hi tadā āsiṃ, bodhiyāyeva kāraṇā’’ti.
“I guarded my virtue; I did not guard my life. For I was virtuous then, solely for the sake of awakening.”
Mātaṅgacariyaṃ sattamaṃ.
The Conduct of Mātaṅga, the Seventh.
8. Dhammadevaputtacariyā
8. The Conduct of the Devaputta Dhamma
66.
66.
‘‘Punāparaṃ [Pg.405] yadā homi, mahāpakkho mahiddhiko;
Dhammo nāma mahāyakkho, sabbalokānukampako.
Again, at another time, when I was a great yakkha named Dhamma, with a large following, of great psychic power, and compassionate toward the entire world.
67.
67.
‘‘Dasakusalakammapathe, samādapento mahājanaṃ;
Carāmi gāmanigamaṃ, samitto saparijjano.
Establishing the great populace in the ten courses of wholesome action, I wandered through villages and towns with my friends and retinue.
68.
68.
‘‘Pāpo kadariyo yakkho, dīpento dasa pāpake;
Sopettha mahiyā carati, samitto saparijjano.
A wicked, stingy yakkha, proclaiming the ten unwholesome actions, he too roamed here on earth with his friends and retinue.
69.
69.
‘‘Dhammavādī adhammo ca, ubho paccanikā mayaṃ;
Dhure dhuraṃ ghaṭṭayantā, samimhā paṭipathe ubho.
The speaker of Dhamma and the unrighteous one, we both were opponents. Striking chariot-pole against chariot-pole, we both met head-on on the path.
70.
70.
‘‘Kalaho vattatī bhesmā, kalyāṇapāpakassa ca;
Maggā okkamanatthāya, mahāyuddho upaṭṭhito.
A terrifying quarrel arose between the virtuous one and the evil one over yielding the path; a great battle was imminent.
71.
71.
‘‘Yadihaṃ tassa kuppeyyaṃ, yadi bhinde tapoguṇaṃ;
Sahaparijanaṃ tassa, rajabhūtaṃ kareyyahaṃ.
8. If I were to become angry with him, if I were to break my ascetic virtue, I could reduce him and his retinue to dust.
72.
72.
‘‘Apicāhaṃ sīlarakkhāya, nibbāpetvāna mānasaṃ;
Saha janenokkamitvā, pathaṃ pāpassa dāsahaṃ.
Yet for the sake of protecting my virtue, having calmed my mind, I stepped aside with my people and gave the path to the evil one.
73.
73.
‘‘Saha pathato okkante, katvā cittassa nibbutiṃ;
Vivaraṃ adāsi pathavī, pāpayakkhassa tāvade’’ti.
The moment I stepped aside from the path, having brought my mind to peace, the earth gave an opening to the evil yakkha at that very instant.
Dhammadevaputtacariyaṃ aṭṭhamaṃ.
The eighth, the Conduct of the Devaputta Dhamma.
9. Alīnasattucariyā
9. The Conduct of Alīnasattu
74.
74.
‘‘Pañcālaraṭṭhe nagaravare, kapilāyaṃ puruttame;
Rājā jayaddiso nāma, sīlaguṇamupāgato.
In the Pañcāla country, in the excellent city of Kapilā, foremost among cities, there was a king named Jayaddisa, endowed with the quality of virtue.
75.
75.
‘‘Tassa rañño ahaṃ putto, sutadhammo susīlavā;
Alīnasatto guṇavā, anurakkhaparijano sadā.
I was the son of that king, Alīnasattu by name, learned, of excellent virtue, possessed of good qualities, and always a protector of my retinue.
76.
76.
‘‘Pitā me migavaṃ gantvā, porisādaṃ upāgami;
So me pitumaggahesi, ‘bhakkhosi mama mā cali’.
My father, having gone to the hunting ground, encountered a man-eater. He seized my father, saying, ‘You are my food; do not move!’
77.
77.
‘‘Tassa [Pg.406] taṃ vacanaṃ sutvā, bhīto tasitavedhito;
Ūrukkhambho ahu tassa, disvāna porisādakaṃ.
Having heard his words, my father was terrified and trembling with fear; upon seeing the man-eater, his thighs became stiff.
78.
78.
‘‘Migavaṃ gahetvā muñcassu, katvā āgamanaṃ puna;
Brāhmaṇassa dhanaṃ datvā, pitā āmantayī mamaṃ.
Having made a promise to return, and having given wealth to a brahmin, my father then addressed me.
79.
79.
‘‘‘Rajjaṃ putta paṭipajja, mā pamajji puraṃ idaṃ;
Kataṃ me porisādena, mama āgamanaṃ puna’.
‘Son, take up the kingdom; do not be heedless regarding this city. An agreement has been made by me with the man-eater for my return.’
80.
80.
‘‘Mātāpitū ca vanditvā, nimminitvāna attanā;
Nikkhipitvā dhanuṃ khaggaṃ, porisādaṃ upāgamiṃ.
9. Having paid homage to my mother and father, and having offered myself in my father's place, I laid aside my bow and sword and approached the man-eater.
81.
81.
‘‘Sasatthahatthūpagataṃ, kadāci so tasissati;
Tena bhijjissati sīlaṃ, parittāsaṃ kate mayi.
‘Seeing me approaching with weapons in hand, he might become frightened. If I were to cause him fear, by that my virtue would be broken.’
82.
82.
‘‘Sīlakhaṇḍabhayā mayhaṃ, tassa dessaṃ na byāhariṃ;
Mettacitto hitavādī, idaṃ vacanamabraviṃ.
For fear of breaking my virtue, I did not speak hatefully to him. With a mind of loving-kindness, speaking for his welfare, I spoke these words:
83.
83.
‘‘‘Ujjālehi mahāaggiṃ, papatissāmi rukkhato;
Tvaṃ pakkakālamaññāya, bhakkhaya maṃ pitāmaha’.
‘Grandfather, kindle a great fire; I will fall from the tree. When you know I am well-cooked, you may eat me.’
84.
84.
‘‘Iti sīlavataṃ hetu, nārakkhiṃ mama jīvitaṃ;
Pabbājesiṃ cahaṃ tassa, sadā pāṇātipātika’’nti.
Thus, for the sake of my virtuous parents, I did not protect my own life; and I caused him, who was always a destroyer of life, to go forth into homelessness.
Alīnasattucariyaṃ navamaṃ.
The ninth, the Conduct of Alīnasattu.
10. Saṅkhapālacariyā
10. The Conduct of Saṅkhapāla
85.
85.
‘‘Punāparaṃ yadā homi, saṅkhapālo mahiddhiko;
Dāṭhāvudho ghoraviso, dvijivho uragādhibhū.
Again, at another time, when I was Saṅkhapāla, of great psychic power, with fangs for weapons, of dreadful venom, two-tongued, a sovereign of serpents.
86.
86.
‘‘Catuppathe mahāmagge, nānājanasamākule;
Caturo aṅge adhiṭṭhāya, tattha vāsamakappayiṃ.
At a four-way crossroads on a great highway, crowded with various people, having undertaken the four factors of the observance, I took up my dwelling there.
87.
87.
‘‘Chaviyā cammena maṃsena, nahāruaṭṭhikehi vā;
Yassa etena karaṇīyaṃ, dinnaṃyeva harātu so.
With my skin, hide, flesh, sinews, or bones—whoever has need of these, let them take what is already given.
88.
88.
‘‘Addasaṃsu [Pg.407] bhojaputtā, kharā luddā akāruṇā;
Upagañchuṃ mamaṃ tattha, daṇḍamuggarapāṇino.
The harsh, cruel, and merciless sons of Bhoja saw me; with sticks and clubs in hand, they approached me there.
89.
89.
‘‘Nāsāya vinivijjhitvā, naṅguṭṭhe piṭṭhikaṇṭake;
Kāje āropayitvāna, bhojaputtā hariṃsu maṃ.
Having pierced my nose, tail, and spine, the sons of Bhoja, placing me on a carrying pole, carried me away.
90.
90.
‘‘Sasāgarantaṃ pathaviṃ, sakānanaṃ sapabbataṃ;
Icchamāno cahaṃ tattha, nāsāvātena jhāpaye.
If I so wished, I could, with the wind from my nostrils, incinerate this earth with its forests and mountains, right to its ocean boundaries.
91.
91.
‘‘Sūlehi vinivijjhante, koṭṭayantepi sattibhi;
Bhojaputte na kuppāmi, esā me sīlapāramī’’ti.
Though they pierced me with stakes and struck me with spears, I was not angered at the sons of Bhoja; this is my perfection of virtue.
Saṅkhapālacariyaṃ dasamaṃ.
The Tenth: The Conduct of Saṅkhapāla.
Hatthināgavaggo dutiyo.
The Second Chapter: The Noble Elephant.
Tassuddānaṃ –
The summary thereof:
Hatthināgo bhūridatto, campeyyo bodhi mahiṃso;
Ruru mātaṅgo dhammo ca, atrajo ca jayaddiso.
The Elephant King, Bhūridatta, Campeyya, Bodhi, the buffalo, Ruru, Mātaṅga, Dhamma, and the son of Jayadisa.
Ete nava sīlabalā, parikkhārā padesikā;
Jīvitaṃ parirakkhitvā, sīlāni anurakkhisaṃ.
These nine were powers of virtue, accessories that were partial, for I guarded my virtues while protecting my life.
Saṅkhapālassa me sato, sabbakālampi jīvitaṃ;
Yassa kassaci niyyattaṃ, tasmā sā sīlapāramīti.
But when I was Saṅkhapāla, my life was at all times given over to anyone whatsoever; therefore, that was the perfection of virtue.
Sīlapāraminiddeso niṭṭhito.
The Exposition of the Perfection of Virtue is concluded.
3. Yudhañjayavaggo
3. The Chapter on Yudhañjaya
1. Yudhañjayacariyā
1. The Conduct of Yudhañjaya
1.
1.
‘‘Yadāhaṃ [Pg.408] amitayaso, rājaputto yudhañjayo;
Ussāvabinduṃ sūriyātape, patitaṃ disvāna saṃvijiṃ.
When I was Prince Yudhañjaya, of limitless fame, I saw a dewdrop fallen in the sun's heat and was stirred with spiritual urgency.
2.
2.
‘‘Taññevādhipatiṃ katvā, saṃvegamanubrūhayiṃ;
Mātāpitū ca vanditvā, pabbajjamanuyācahaṃ.
Taking that very thing as my basis, I cultivated a sense of urgency; having paid homage to my mother and father, I requested the going forth.
3.
3.
‘‘Yācanti maṃ pañjalikā, sanegamā saraṭṭhakā;
‘Ajjeva putta paṭipajja, iddhaṃ phītaṃ mahāmahiṃ’.
3. With hands clasped in reverence, the townspeople and countryfolk beseeched me: ‘Son, this very day, take up this great, prosperous, and thriving kingdom!’
4.
4.
‘‘Sarājake sahorodhe, sanegame saraṭṭhake;
Karuṇaṃ paridevante, anapekkhova pariccajiṃ.
1. While the king with his harem, and the townspeople with the countryfolk, were lamenting piteously, I renounced all, being unconcerned.
5.
5.
‘‘Kevalaṃ pathaviṃ rajjaṃ, ñātiparijanaṃ yasaṃ;
Cajamāno na cintesiṃ, bodhiyāyeva kāraṇā.
Renouncing the entire earthly kingdom, relatives, retinue, and fame, I did not waver, for the sake of enlightenment alone.
6.
6.
‘‘Mātāpitā na me dessā, napi me dessaṃ mahāyasaṃ;
Sabbaññutaṃ piyaṃ mayhaṃ, tasmā rajjaṃ pariccaji’’nti.
My mother and father are not disliked by me, nor is great renown; but omniscience is dear to me, therefore I renounced the kingdom.
Yudhañjayacariyaṃ paṭhamaṃ.
The First: The Conduct of Yudhañjaya.
2. Somanassacariyā
2. The Conduct of Somanassa.
7.
7.
‘‘Punāparaṃ yadā homi, indapatthe puruttame;
Kāmito dayito putto, somanassoti vissuto.
Furthermore, when I was in the excellent city of Indapatta, I was a son desired and beloved, renowned as Somanassa.
8.
8.
‘‘Sīlavā guṇasampanno, kalyāṇapaṭibhānavā;
Vuḍḍhāpacāyī hirīmā, saṅgahesu ca kovido.
Virtuous, endowed with good qualities, possessed of wise discernment, respectful to elders, conscientious, and skilled in the bases of sympathy.
9.
9.
‘‘Tassa rañño patikaro, ahosi kuhakatāpaso;
Ārāmaṃ mālāvacchañca, ropayitvāna jīvati.
That king had an intimate, a deceitful ascetic. Having planted a park and a flower garden, he made his living.
10.
10.
‘‘Tamahaṃ disvāna kuhakaṃ, thusarāsiṃva ataṇḍulaṃ;
Dumaṃva anto susiraṃ, kadaliṃva asārakaṃ.
Seeing that deceitful one, like a heap of chaff without grain, like a tree hollow within, and like a plantain tree without heartwood,
11.
11.
‘‘Natthimassa [Pg.409] sataṃ dhammo, sāmaññāpagato ayaṃ;
Hirīsukkadhammajahito, jīvitavuttikāraṇā.
2. ‘There is no Dhamma of the good in this one; he has departed from the ascetic life. He has abandoned the pure quality of moral shame for the sake of his livelihood.’
12.
12.
‘‘Kupito ahu paccanto, aṭavīhi parantihi;
Taṃ nisedhetuṃ gacchanto, anusāsi pitā mamaṃ.
The border region was in revolt, with forest bandits and border tribes. As he was going to suppress it, my father instructed me:
13.
13.
‘‘‘Mā pamajji tuvaṃ tāta, jaṭilaṃ uggatāpanaṃ;
Yadicchakaṃ pavattehi, sabbakāmadado hi so’.
‘Do not be heedless, dear son, toward the matted-hair ascetic of austere practice. Provide for his every wish, for he is a giver of all that is desired.’
14.
14.
‘‘Tamahaṃ gantvānupaṭṭhānaṃ, idaṃ vacanamabraviṃ;
‘Kacci te gahapati kusalaṃ, kiṃ vā te āharīyatu’.
I went to attend on him and spoke these words: ‘Are you well, householder? What may be brought for you?’
15.
15.
‘‘Tena so kupito āsi, kuhako mānanissito;
‘Ghātāpemi tuvaṃ ajja, raṭṭhā pabbājayāmi vā’.
At this, that deceitful one, relying on conceit, became angry and said: ‘Today I will have you killed, or I will have you banished from the kingdom!’
16.
16.
‘‘Nisedhayitvā paccantaṃ, rājā kuhakamabravi;
‘Kacci te bhante khamanīyaṃ, sammāno te pavattito’.
Having pacified the border region, the king said to the deceitful one: ‘Venerable sir, I hope you are well? Was honor paid to you?’
17.
17.
‘‘Tassa ācikkhatī pāpo, kumāro yathā nāsiyo;
Tassa taṃ vacanaṃ sutvā, āṇāpesi mahīpati.
The evil one reported to him in such a way as to have the prince destroyed. Hearing his words, the lord of the earth gave an order:
18.
18.
‘‘‘Sīsaṃ tattheva chinditvā, katvāna catukhaṇḍikaṃ;
Rathiyā rathiyaṃ dassetha, sā gati jaṭilahīḷitā’.
‘Cut off his head right there, quarter his body, and display it from street to street. Such is the fate for one who scorns the matted-hair ascetic!’
19.
19.
‘‘Tattha kāraṇikā gantvā, caṇḍā luddā akāruṇā;
Mātuaṅke nisinnassa, ākaḍḍhitvā nayanti maṃ.
There, the cruel, fierce, and merciless executioners came and, dragging me away as I sat on my mother's lap, they led me away.
20.
20.
‘‘Tesāhaṃ evamavacaṃ, bandhataṃ gāḷhabandhanaṃ;
‘Rañño dassetha maṃ khippaṃ, rājakiriyāni atthi me’.
To them, as they were binding me tightly, I said this: ‘Show me to the king quickly, for I have royal duties.’
21.
21.
‘‘Te maṃ rañño dassayiṃsu, pāpassa pāpasevino;
Disvāna taṃ saññāpesiṃ, mamañca vasamānayiṃ.
They showed me to the king, that evil one who consorted with evil. Having seen him, I made him understand and brought him under my control.
22.
22.
‘‘So maṃ tattha khamāpesi, mahārajjamadāsi me;
Sohaṃ tamaṃ dālayitvā, pabbajiṃ anagāriyaṃ.
Thereupon, he asked for my forgiveness and gave me the great kingdom. I, having destroyed that darkness, went forth into the homeless life.
23.
23.
‘‘Na me dessaṃ mahārajjaṃ, kāmabhogo na dessiyo;
Sabbaññutaṃ piyaṃ mayhaṃ, tasmā rajjaṃ pariccaji’’nti.
It is not that the great kingdom was hateful to me, nor was the enjoyment of sensual pleasures hateful. Omniscience alone was dear to me; therefore, I renounced the kingdom.
Somanassacariyaṃ dutiyaṃ.
The Second: The Conduct of Somanassa.
3. Ayogharacariyā
3. The Conduct of Ayoghara
24.
24.
‘‘Punāparaṃ [Pg.410] yadā homi, kāsirājassa atrajo;
Ayogharamhi saṃvaḍḍho, nāmenāsi ayogharo.
“Again, at another time, when I was the son of the king of Kāsi, I was raised in an iron house and was named Ayoghara.”
25.
25.
‘‘Dukkhena jīvito laddho, saṃpīḷe patiposito;
Ajjeva putta paṭipajja, kevalaṃ vasudhaṃ imaṃ.
“My life was obtained with difficulty; I was nourished in confinement. The king said: ‘Son, this very day, take up this entire earth...
26.
26.
‘‘Saraṭṭhakaṃ sanigamaṃ, sajanaṃ vanditva khattiyaṃ;
Añjaliṃ paggahetvāna, idaṃ vacanamabraviṃ.
‘...with its kingdoms, its towns, and its people.’ Having paid homage to the king, and having raised my cupped hands in reverence, I spoke this word:”
27.
27.
‘‘‘Ye keci mahiyā sattā, hīnamukkaṭṭhamajjhimā;
Nirārakkhā sake gehe, vaḍḍhanti sakañātibhi.
“‘Whatever beings there are on earth—low, excellent, and middling—grow up unprotected in their own homes with their own relatives.
28.
28.
‘‘‘Idaṃ loke uttariyaṃ, saṃpīḷe mama posanaṃ;
Ayogharamhi saṃvaḍḍho, appabhe candasūriye.
“‘This nourishment of mine in confinement was unparalleled in the world; I was raised in an iron house, where there is no radiance of the moon and sun.
29.
29.
‘‘‘Pūtikuṇapasampuṇṇā, muccitvā mātu kucchito;
Tato ghoratare dukkhe, puna pakkhittayoghare.
“‘Having been released from my mother’s womb, a place full of various impurities, I was again cast into the iron house, a place of suffering more dreadful than that.
30.
30.
‘‘‘Yadihaṃ tādisaṃ patvā, dukkhaṃ paramadāruṇaṃ;
Rajjesu yadi rajjāmi, pāpānaṃ uttamo siyaṃ.
“‘If I, having reached such extremely harsh suffering, should delight in kingdoms, I would be the chief among evil men.
31.
31.
‘‘‘Ukkaṇṭhitomhi kāyena, rajjenamhi anatthiko;
Nibbutiṃ pariyesissaṃ, yattha maṃ maccu na maddiye’.
“‘I am weary of this body and have no need for a kingdom. I will search for Nibbāna, where death cannot crush me.’”
32.
32.
‘‘Evāhaṃ cintayitvāna, viravante mahājane;
Nāgova bandhanaṃ chetvā, pāvisiṃ kānanaṃ vanaṃ.
“Having thought thus, while the great populace was wailing, like an elephant breaking its bonds, I entered the woodland forest.”
33.
33.
‘‘Mātāpitā na me dessā, napi me dessaṃ mahāyasaṃ;
Sabbaññutaṃ piyaṃ mayhaṃ, tasmā rajjaṃ pariccaji’’nti.
“My mother and father are not hateful to me, nor is great fame hateful to me. Omniscience is dear to me; therefore, I renounced the kingdom.”
Ayogharacariyaṃ tatiyaṃ.
The third, the Conduct of Ayoghara.
4. Bhisacariyā
4. The Conduct of the Lotus Stalk
34.
34.
‘‘Punāparaṃ yadā homi, kāsīnaṃ puravaruttame;
Bhaginī ca bhātaro satta, nibbattā sotthiye kule.
“Again, at another time, when I was in the best and most excellent city of the Kāsīs, we—a sister and seven brothers—were reborn into a renowned Brahmin family.”
35.
35.
‘‘Etesaṃ [Pg.411] pubbajo āsiṃ, hirīsukkamupāgato;
Bhavaṃ disvāna bhayato, nekkhammābhirato ahaṃ.
“I was the eldest among them, endowed with the pure quality of conscience. Having seen existence as fearful, I delighted in renunciation.”
36.
36.
‘‘Mātāpitūhi pahitā, sahāyā ekamānasā;
Kāmehi maṃ nimantenti, ‘kulavaṃsaṃ dharehi’ti.
“Sent by my mother and father, companions of one mind invited me with sensual pleasures, saying, ‘Carry on the family lineage.’”
37.
37.
‘‘Yaṃ tesaṃ vacanaṃ vuttaṃ, gihīdhamme sukhāvahaṃ;
Taṃ me ahosi kaṭhinaṃ, tatta phālasamaṃ viya.
“The words they spoke, meant to bring happiness in the household life, were harsh to me, like a heated ploughshare.”
38.
38.
‘‘Te maṃ tadā ukkhipantaṃ, pucchiṃsu patthitaṃ mama;
‘Kiṃ tvaṃ patthayase samma, yadi kāme na bhuñjasi’.
“As I was then rejecting their words, they asked about my aspiration: ‘Friend, what do you aspire to, if you do not enjoy sensual pleasures?’”
39.
39.
‘‘Tesāhaṃ evamavacaṃ, atthakāmo hitesinaṃ;
‘Nāhaṃ patthemi gihībhāvaṃ, nekkhammābhirato ahaṃ’.
“To them, who wished for my welfare, I, who was seeking my own good, replied thus: ‘I do not aspire to the household state; I delight in renunciation.’”
40.
40.
‘‘Te mayhaṃ vacanaṃ sutvā, pitumātu ca sāvayuṃ;
Mātāpitā evamāhu, ‘sabbeva pabbajāma bho’.
“Having heard my words, they informed my father and mother. My mother and father then said, ‘Indeed, let us all go forth.’”
41.
41.
‘‘Ubho mātāpitā mayhaṃ, bhaginī ca satta bhātaro;
Amitadhanaṃ chaḍḍayitvā, pāvisimhā mahāvana’’nti.
“Both my mother and father, my sister, and my seven brothers, having abandoned limitless wealth, entered the great forest.”
Bhisacariyaṃ catutthaṃ.
The fourth, the Conduct of the Lotus Stalk.
5. Soṇapaṇḍitacariyā
5. The Conduct of Soṇa the Wise
42.
42.
‘‘Punāparaṃ yadā homi, nagare brahmavaḍḍhane;
Tattha kulavare seṭṭhe, mahāsāle ajāyahaṃ.
“Again, at another time, when I was in the city named Brahmavaḍḍhana, there I was born into a noble, excellent family of great wealth.”
43.
43.
‘‘Tadāpi lokaṃ disvāna, andhībhūtaṃ tamotthaṭaṃ;
Cittaṃ bhavato patikuṭati, tuttavegahataṃ viya.
“At that time too, seeing the world become blind, covered by darkness, my mind recoiled from existence, like one struck by the force of a swift arrow.”
44.
44.
‘‘Disvāna vividhaṃ pāpaṃ, evaṃ cintesahaṃ tadā;
‘Kadāhaṃ gehā nikkhamma, pavisissāmi kānanaṃ’.
“Having seen various evils, I thought thus at that time: ‘When shall I, having gone forth from home, enter the forest?’”
45.
45.
‘‘Tadāpi maṃ nimantesuṃ, kāmabhogehi ñātayo;
Tesampi chandamācikkhiṃ, ‘mā nimantetha tehi maṃ’.
“At that time too, my relatives invited me with sensual pleasures. To them also I declared my wish, saying: ‘Do not invite me with these.’”
46.
46.
‘‘Yo [Pg.412] me kaniṭṭhako bhātā, nando nāmāsi paṇḍito;
Sopi maṃ anusikkhanto, pabbajjaṃ samarocayi.
“My wise younger brother, named Nanda, also followed my example and took delight in the going forth.”
47.
47.
‘‘Ahaṃ soṇo ca nando ca, ubho mātāpitā mama;
Tadāpi bhoge chaḍḍetvā, pāvisimhā mahāvana’’nti.
“At that time too, I, Soṇa, and Nanda, together with both my mother and father, having abandoned our wealth, entered the great forest.”
Soṇapaṇḍitacariyaṃ pañcamaṃ.
The fifth, the Conduct of Soṇa the Wise.
6. Temiyacariyā
6. The Conduct of Temiya
48.
48.
‘‘Punāparaṃ yadā homi, kāsirājassa atrajo;
Mūgapakkhoti nāmena, temiyoti vadanti maṃ.
“Again, at another time, when I was the son of the king of Kāsi, I was known by the name Mūgapakkha, and they also called me Temiya.”
49.
49.
‘‘Soḷasitthisahassānaṃ, na vijjati pumo tadā ;
Ahorattānaṃ accayena, nibbatto ahamekako.
“Among sixteen thousand women, there was at that time no son. With the passing of days and nights, I alone was born.”
50.
50.
‘‘Kicchā laddhaṃ piyaṃ puttaṃ, abhijātaṃ jutindharaṃ;
Setacchattaṃ dhārayitvāna, sayane poseti maṃ pitā.
“My father nurtured me, his beloved son—obtained with difficulty, of noble birth, and endowed with radiance—on a glorious bed, while holding a white parasol over me.”
51.
51.
‘‘Niddāyamāno sayanavare, pabujjhitvānahaṃ tadā;
Addasaṃ paṇḍaraṃ chattaṃ, yenāhaṃ nirayaṃ gato.
“While sleeping on an excellent bed, I awoke at that time and saw the white parasol, on account of which I had gone to hell.”
52.
52.
‘‘Saha diṭṭhassa me chattaṃ, tāso uppajji bheravo;
Vinicchayaṃ samāpanno, ‘kathāhaṃ imaṃ muñcissaṃ’.
“As soon as I saw the parasol, a terrifying fear arose in me. I came to a decision, thinking: ‘How shall I be freed from this?’”
53.
53.
‘‘Pubbasālohitā mayhaṃ, devatā atthakāminī;
Sā maṃ disvāna dukkhitaṃ, tīsu ṭhānesu yojayi.
“A goddess who in a former life had been my mother, a deity wishing for my welfare, saw that I was distressed and urged me in three matters.”
54.
54.
‘‘‘Mā paṇḍiccayaṃ vibhāvaya, bālamato bhava sabbapāṇinaṃ;
Sabbo taṃ jano ocināyatu, evaṃ tava attho bhavissati’.
“‘Do not reveal your wisdom; be regarded as a fool by all beings. Let all people hold you in contempt. In this way, your purpose will be achieved.’”
55.
55.
‘‘Evaṃ vuttāyahaṃ tassā, idaṃ vacanamabraviṃ;
‘Karomi te taṃ vacanaṃ, yaṃ tvaṃ bhaṇasi devate;
“When she had spoken thus, I said this word to her: ‘I will do your bidding, O deity, that which you speak;
Atthakāmāsi me amma, hitakāmāsi devate’.
You desire my welfare, mother; you desire my benefit, O deity.’”
56.
56.
‘‘Tassāhaṃ vacanaṃ sutvā, sāgareva thalaṃ labhiṃ;
Haṭṭho saṃviggamānaso, tayo aṅge adhiṭṭhahiṃ.
Having heard her words, like one finding land in the ocean, I was joyful, my mind stirred with urgency, and I resolved upon three factors.
57.
57.
‘‘Mūgo [Pg.413] ahosiṃ badhiro, pakkho gativivajjito;
Ete aṅge adhiṭṭhāya, vassāni soḷasaṃ vasiṃ.
I became mute, deaf, and paralyzed, devoid of movement. Having resolved upon these factors, I lived for sixteen years.
58.
58.
‘‘Tato me hatthapāde ca, jivhaṃ sotañca maddiya;
Anūnataṃ me passitvā, ‘kāḷakaṇṇī’ti nindisuṃ.
Then, having tested my hands and feet, my tongue and ears, and seeing me to be without defect, they reviled me, saying, ‘He is an unlucky creature!’
59.
59.
‘‘Tato jānapadā sabbe, senāpatipurohitā;
Sabbe ekamanā hutvā, chaḍḍanaṃ anumodisuṃ.
Then all the people of the countryside, the commander of the army, and the royal chaplain, all having become of one mind, approved of my abandonment.
60.
60.
‘‘Sohaṃ tesaṃ matiṃ sutvā, haṭṭho saṃviggamānaso;
Yassatthāya tapociṇṇo, so me attho samijjhatha.
Having heard their decision, I was joyful, my mind stirred with urgency, thinking: ‘The goal for which I practiced this austerity has been accomplished for me.’
61.
61.
‘‘Nhāpetvā anulimpitvā, veṭhetvā rājaveṭhanaṃ;
Chattena abhisiñcitvā, kāresuṃ puraṃ padakkhiṇaṃ.
Having had me bathed and anointed, and having wrapped my head with the royal turban, they consecrated me under the parasol and had me circumambulate the city to the right.
62.
62.
‘‘Sattāhaṃ dhārayitvāna, uggate ravimaṇḍale;
Rathena maṃ nīharitvā, sārathī vanamupāgami.
Having had the parasol held over me for seven days, when the sun’s orb had risen, the charioteer took me out by chariot and approached the forest.
63.
63.
‘‘Ekokāse rathaṃ katvā, sajjassaṃ hatthamuccito ;
Sārathī khaṇatī kāsuṃ, nikhātuṃ pathaviyā mamaṃ.
Having placed the chariot, yoked with fine horses, in a secluded spot, the charioteer, releasing the reins, dug a pit in the earth in order to bury me.
64.
64.
‘‘Adhiṭṭhitamadhiṭṭhānaṃ, tajjento vividhakāraṇā;
Na bhindiṃ tamadhiṭṭhānaṃ, bodhiyāyeva kāraṇā.
Though he threatened me for various reasons, I did not break my undertaken resolution, solely for the sake of Awakening.
65.
65.
‘‘Mātāpitā na me dessā, attā me na ca dessiyo;
Sabbaññutaṃ piyaṃ mayhaṃ, tasmā vatamadhiṭṭhahiṃ.
It is not that my mother and father are not dear to me, nor is my own self not dear. But omniscience is dearer to me; therefore, I undertook this vow.
66.
66.
‘‘Ete aṅge adhiṭṭhāya, vassāni soḷasaṃ vasiṃ;
Adhiṭṭhānena me samo natthi, esā me adhiṭṭhānapāramī’’ti.
Having resolved upon these factors, I lived for sixteen years. In resolution, there is no one equal to me. This is my perfection of resolution.
Temiyacariyaṃ chaṭṭhaṃ.
The sixth, the Conduct of Temiya.
7. Kapirājacariyā
7. The Conduct of the Monkey King
67.
67.
‘‘Yadā ahaṃ kapi āsiṃ, nadīkūle darīsaye;
Pīḷito susumārena, gamanaṃ na labhāmahaṃ.
When I was a monkey, dwelling in a ravine on the riverbank, oppressed by a crocodile, I could not get away.
68.
68.
‘‘Yamhokāse [Pg.414] ahaṃ ṭhatvā, orā pāraṃ patāmahaṃ;
Tatthacchi sattu vadhako, kumbhīlo luddadassano.
From the place where I stood, I would leap from this bank to the far bank. There dwelt my enemy, a slayer, a crocodile of cruel appearance.
69.
69.
‘‘So maṃ asaṃsi ‘ehī’ti, ‘ahaṃpemī’ti taṃ vatiṃ;
Tassa matthakamakkamma, parakūle patiṭṭhahiṃ.
He said to me, ‘Come!’ I replied to him, ‘I am coming!’ Having trodden upon his head, I stood firm on the far bank.
70.
70.
‘‘Na tassa alikaṃ bhaṇitaṃ, yathā vācaṃ akāsahaṃ;
Saccena me samo natthi, esā me saccapāramī’’ti.
I spoke no falsehood to him; just as I spoke, so I acted. There is none equal to me in truth; this is my perfection of truth.
Kapirājacariyaṃ sattamaṃ.
The seventh, the Conduct of the Monkey King.
8. Saccatāpasacariyā
8. The Conduct of the Ascetic of Truth
71.
71.
‘‘Punāparaṃ yadā homi, tāpaso saccasavhayo;
Saccena lokaṃ pālesiṃ, samaggaṃ janamakāsaha’’nti.
Again, at another time, when I was an ascetic named Sacca, I protected the world by means of truth; I made the people harmonious.
Saccatāpasacariyaṃ aṭṭhamaṃ.
The eighth, the Conduct of the Ascetic of Truth.
9. Vaṭṭapotakacariyā
9. The Conduct of the Young Quail
72.
72.
‘‘Punāparaṃ yadā homi, magadhe vaṭṭapotako;
Ajātapakkho taruṇo, maṃsapesi kulāvake.
Again, at another time, when I was a young quail in Magadha, in the nest, unfledged, tender, a mere piece of flesh.
73.
73.
‘‘Mukhatuṇḍakenāharitvā, mātā posayatī mamaṃ;
Tassā phassena jīvāmi, natthi me kāyikaṃ balaṃ.
My mother nourished me, bringing food with her beak. I lived by her touch; I had no bodily strength.
74.
74.
‘‘Saṃvacchare gimhasamaye, davaḍāho padippati;
Upagacchati amhākaṃ, pāvako kaṇhavattanī.
Once a year, in the hot season, a forest fire blazes up. The fire, the purifier with a black path, approaches us.
75.
75.
‘‘Dhamadhamā itievaṃ, saddāyanto mahāsikhī;
Anupubbena jhāpento, aggi mamamupāgami.
Roaring fiercely and making a great sound, the fire with its great flames approached me, gradually burning everything in its path.
76.
76.
‘‘Aggivegabhayātītā, tasitā mātāpitā mama;
Kulāvake maṃ chaḍḍetvā, attānaṃ parimocayuṃ.
Frightened by the terrifying force of the fire, my alarmed mother and father, having abandoned me in the nest, freed themselves.
77.
77.
‘‘Pāde [Pg.415] pakkhe pajahāmi, natthi me kāyikaṃ balaṃ;
Sohaṃ agatiko tattha, evaṃ cintesahaṃ tadā.
I had no power over my feet or my wings; I had no bodily strength. Being unable to escape there, I thought thus at that time:
78.
78.
‘‘‘Yesāhaṃ upadhāveyyaṃ, bhīto tasitavedhito;
Te maṃ ohāya pakkantā, kathaṃ me ajja kātave.
‘Those to whom I would run, being frightened and trembling with terror—they have abandoned me and departed. What is to be done by me today?’
79.
79.
‘‘‘Atthi loke sīlaguṇo, saccaṃ soceyyanuddayā;
Tena saccena kāhāmi, saccakiriyamuttamaṃ.
‘There exists in the world the quality of virtue, truth, purity, and compassion. By that truth, I shall perform a supreme act of truth.’
80.
80.
‘‘‘Āvejjetvā dhammabalaṃ, saritvā pubbake jine;
Saccabalamavassāya, saccakiriyamakāsahaṃ.
‘Having reflected on the power of the Dhamma, having recalled the former Conquerors, relying on the power of truth, I performed an act of truth.’
81.
81.
‘‘‘Santi pakkhā apatanā, santi pādā avañcanā;
Mātāpitā ca nikkhantā, jātaveda paṭikkama’.
‘I have wings, but they cannot fly; I have feet, but they cannot walk. My mother and father have departed. O Jātaveda, Fire, retreat!’
82.
82.
‘‘Sahasacce kate mayhaṃ, mahāpajjalito sikhī;
Vajjesi soḷasakarīsāni, udakaṃ patvā yathā sikhī;
Saccena me samo natthi, esā me saccapāramī’’ti.
As soon as I performed that act of truth, the greatly blazing fire retreated for sixteen karīsas, just as a fire is extinguished upon reaching water. There is none equal to me in truth; this is my perfection of truth.
Vaṭṭapotakacariyaṃ navamaṃ.
The ninth, the Conduct of the Young Quail.
10. Maccharājacariyā
10. The Conduct of the Fish King
83.
83.
‘‘Punāparaṃ yadā homi, maccharājā mahāsare;
Uṇhe sūriyasantāpe, sare udaka khīyatha.
Again, at another time, when I was the fish king in a great lake, during the hot season, due to the sun's heat, the water in the lake was exhausted.
84.
84.
‘‘Tato kākā ca gijjhā ca, kaṅkā kulalasenakā;
Bhakkhayanti divārattiṃ, macche upanisīdiya.
Then crows and vultures, herons, ospreys, and hawks, having settled nearby, devoured the fish day and night.
85.
85.
‘‘Evaṃ cintesahaṃ tattha, saha ñātīhi pīḷito;
‘Kena nu kho upāyena, ñātī dukkhā pamocaye’.
Thus I pondered there, afflicted together with my kinsmen: ‘By what means indeed might I free my kinsmen from suffering?’
86.
86.
‘‘Vicintayitvā dhammatthaṃ, saccaṃ addasa passayaṃ;
Sacce ṭhatvā pamocesiṃ, ñātīnaṃ taṃ atikkhayaṃ.
Having reflected upon the true nature of things, I saw truth as a refuge. Established in truth, I freed my kinsmen from that destruction.
87.
87.
‘‘Anussaritvā sataṃ dhammaṃ, paramatthaṃ vicintayaṃ;
Akāsi saccakiriyaṃ, yaṃ loke dhuvasassataṃ.
Recalling the Dhamma of the virtuous, contemplating the ultimate truth, I made an act of truth, which in the world is firm and everlasting.
88.
88.
‘‘‘Yato [Pg.416] sarāmi attānaṃ, yato pattosmi viññutaṃ;
Nābhijānāmi sañcicca, ekapāṇampi hiṃsitaṃ.
From when I remember myself, from when I attained discernment, I do not recall having intentionally harmed even a single living being.
89.
89.
‘‘‘Etena saccavajjena, pajjunno abhivassatu;
Abhitthanaya pajjunna, nidhiṃ kākassa nāsaya;
Kākaṃ sokāya randhehi, macche sokā pamocaya’.
By this utterance of truth, may Pajjunna rain down heavily! Thunder forth, O Pajjunna, destroy the treasure of the crows! Afflict the crows with sorrow; release the fish from sorrow!
90.
90.
‘‘Sahakate saccavare, pajjunno abhigajjiya;
Thalaṃ ninnañca pūrento, khaṇena abhivassatha.
As soon as that excellent declaration of truth was made, Pajjunna, thundering forth, filling the high and low ground, rained down heavily in that very moment.
91.
91.
‘‘Evarūpaṃ saccavaraṃ, katvā vīriyamuttamaṃ;
Vassāpesiṃ mahāmeghaṃ, saccatejabalassito;
Having made such an excellent declaration of truth, an act of supreme effort, I, relying on the power and might of truth, caused a great cloud to rain.
Saccena me samo natthi, esā me saccapāramī’’ti.
There is nothing equal to my truth; this is my perfection of truth.
Maccharājacariyaṃ dasamaṃ.
The tenth, the Conduct of the Fish King, is concluded.
11. Kaṇhadīpāyanacariyā
11. The Conduct of Kaṇhadīpāyana
92.
92.
‘‘Punāparaṃ yadā homi, kaṇhadīpāyano isi;
Paropaññāsavassāni, anabhiratocariṃ ahaṃ.
Again, at another time, when I was the ascetic Kaṇhadīpāyana, for over fifty years I practiced without delight.
93.
93.
‘‘Na koci etaṃ jānāti, anabhiratimanaṃ mama;
Ahañhi kassaci nācikkhiṃ, arati me carati mānase.
No one knew of this discontent in my mind, for I told no one that discontent was active in my mind.
94.
94.
‘‘Sabrahmacārī maṇḍabyo, sahāyo me mahāisi;
Pubbakammasamāyutto, sūlamāropanaṃ labhi.
My companion, the great seer Maṇḍabya, my fellow practitioner of the holy life, due to his connection with past kamma, was subjected to impalement.
95.
95.
‘‘Tamahaṃ upaṭṭhahitvāna, ārogyamanupāpayiṃ;
Āpucchitvāna āgañchiṃ, yaṃ mayhaṃ sakamassamaṃ.
Having attended to him, I caused him to attain health. Having taken my leave of him, I came to my own hermitage.
96.
96.
‘‘Sahāyo brāhmaṇo mayhaṃ, bhariyaṃ ādāya puttakaṃ;
Tayo janā samāgantvā, āgañchuṃ pāhunāgataṃ.
A brahmin friend of mine, taking his wife and young son, the three of them came together as visiting guests.
97.
97.
‘‘Sammodamāno tehi saha, nisinno sakamassame;
Dārako vaṭṭamanukkhipaṃ, āsīvisamakopayi.
While I was sitting in my own hermitage, rejoicing with them, the young boy, while playing with a top, provoked a venomous snake.
98.
98.
‘‘Tato so vaṭṭagataṃ maggaṃ, anvesanto kumārako;
Āsīvisassa hatthena, uttamaṅgaṃ parāmasi.
Then that young boy, searching for the path taken by the top, touched the head of the venomous snake with his hand.
99.
99.
‘‘Tassa [Pg.417] āmasane kuddho, sappo visabalassito;
Kupito paramakopena, aḍaṃsi dārakaṃ khaṇe.
Angered by his touch, the snake, relying on the power of its venom, enraged with extreme anger, bit the boy in an instant.
100.
100.
‘‘Sahadaṭṭho āsīvisena, dārako papati bhūmiyaṃ;
Tenāhaṃ dukkhito āsiṃ, mama vāhasi taṃ dukkhaṃ.
As soon as he was bitten by the venomous snake, the boy fell upon the ground. At that, I was afflicted with sorrow, and I bore that suffering as if it were my own.
101.
101.
‘‘Tyāhaṃ assāsayitvāna, dukkhite sokasallite;
Paṭhamaṃ akāsiṃ kiriyaṃ, aggaṃ saccaṃ varuttamaṃ.
Having consoled them, who were afflicted and pierced by the dart of sorrow, I first performed an act, a foremost, excellent, and supreme declaration of truth.
102.
102.
‘‘‘Sattāhamevāhaṃ pasannacitto, puññatthiko acariṃ brahmacariyaṃ;
Athāparaṃ yaṃ caritaṃ mamedaṃ, vassāni paññāsasamādhikāni.
‘For only seven days, with a serene mind and desiring merit, did I practice the holy life. As for my subsequent practice, for more than fifty years,
103.
103.
‘‘‘Akāmako vāhi ahaṃ carāmi, etena saccena suvatthi hotu;
Hataṃ visaṃ jīvatu yaññadatto’.
I have practiced it unwillingly. By this truth, may there be well-being! May the poison be destroyed! May Yaññadatta live!’
104.
104.
‘‘Saha sacce kate mayhaṃ, visavegena vedhito;
Abujjhitvāna vuṭṭhāsi, arogo cāsi māṇavo;
Saccena me samo natthi, esā me saccapāramī’’ti.
As soon as the declaration of truth was made by me, the boy, who had been trembling with the venom’s force, awoke and arose. He was also free from illness. There is nothing equal to my truth; this is my perfection of truth.
Kaṇhadīpāyanacariyaṃ ekādasamaṃ.
The eleventh, the Conduct of Kaṇhadīpāyana, is concluded.
12. Sutasomacariyā
12. The Conduct of Sutasoma
105.
105.
‘‘Punāparaṃ yadā homi, sutasomo mahīpati;
Gahito porisādena, brāhmaṇe saṅgaraṃ sariṃ.
Again, at another time, when I was the monarch Sutasoma, having been seized by Porisāda, I recalled my promise to the brahmin.
106.
106.
‘‘Khattiyānaṃ ekasataṃ, āvuṇitvā karattale;
Etesaṃ pamilāpetvā, yaññatthe upanayī mamaṃ.
Having strung a cord through the palms of one hundred khattiyas, and having caused them to languish, he led me to the place of sacrifice.
107.
107.
‘‘Apucchi maṃ porisādo, ‘kiṃ tvaṃ icchasi nissajaṃ;
Yathāmati te kāhāmi, yadi me tvaṃ punehisi’.
Porisāda asked me: ‘Do you wish to be released? I will do according to your wish, if you will return to me again.’
108.
108.
‘‘Tassa [Pg.418] paṭissuṇitvāna, paṇhe āgamanaṃ mama;
Upagantvā puraṃ rammaṃ, rajjaṃ niyyādayiṃ tadā.
Having promised him my return, I went to the delightful city and at that time handed over the kingdom.
109.
109.
‘‘Anussaritvā sataṃ dhammaṃ, pubbakaṃ jinasevitaṃ;
Brāhmaṇassa dhanaṃ datvā, porisādaṃ upāgamiṃ.
Recollecting the principle of the virtuous, practiced by the Jinas of the past, and having given wealth to the brahmin, I returned to Porisāda.
110.
110.
‘‘Natthi me saṃsayo tattha, ghātayissati vā na vā;
Saccavācānurakkhanto, jīvitaṃ cajitumupāgamiṃ;
Saccena me samo natthi, esā me saccapāramī’’ti.
I had no doubt about it, whether he would kill me or not. Protecting my truthful speech, I returned to give up my life. There is nothing equal to my truth; this is my perfection of truth.
Sutasomacariyaṃ dvādasamaṃ.
The twelfth, the Conduct of Sutasoma, is concluded.
13. Suvaṇṇasāmacariyā
13. The Conduct of Suvaṇṇasāma
111.
111.
‘‘Sāmo yadā vane āsiṃ, sakkena abhinimmito;
Pavane sīhabyagghe ca, mettāyamupanāmayiṃ.
When I was Sāma in the forest, fashioned by Sakka, I inclined the lions and tigers in that great forest with loving-kindness.
112.
112.
‘‘Sīhabyagghehi dīpīhi, acchehi mahisehi ca;
Pasadamigavarāhehi, parivāretvā vane vasiṃ.
Surrounded by lions, tigers, and leopards, by bears and buffaloes, by spotted deer and excellent boars, I dwelt in the forest.
113.
113.
‘‘Na maṃ koci uttasati, napi bhāyāmi kassaci;
Mettābalenupatthaddho, ramāmi pavane tadā’’ti.
No one was terrified of me, nor did I fear anyone; supported by the power of loving-kindness, I delighted in the great forest then.
Suvaṇṇasāmacariyaṃ terasamaṃ.
The thirteenth, the Conduct of Suvaṇṇasāma, is concluded.
14. Ekarājacariyā
14. The Conduct of King Ekarāja
114.
114.
‘‘Punāparaṃ yadā homi, ekarājāti vissuto;
Paramaṃ sīlaṃ adhiṭṭhāya, pasāsāmi mahāmahiṃ.
Again, at another time, when I was renowned as Ekarāja, having firmly undertaken the supreme virtue, I governed the great earth.
115.
115.
‘‘Dasa kusalakammapathe, vattāmi anavasesato;
Catūhi saṅgahavatthūhi, saṅgaṇhāmi mahājanaṃ.
I practiced the ten courses of wholesome action without exception; with the four bases of sympathy, I cherished the great populace.
116.
116.
‘‘Evaṃ me appamattassa, idha loke parattha ca;
Dabbaseno upagantvā, acchindanto puraṃ mama.
While I was thus heedful regarding this world and the next, Dabbasena approached, intending to seize my city.
117.
117.
‘‘Rājūpajīve [Pg.419] nigame, sabalaṭṭhe saraṭṭhake;
Sabbaṃ hatthagataṃ katvā, kāsuyā nikhaṇī mamaṃ.
Having brought into his hand my royal dependents, the townspeople, those with their armies and their provinces—all of it—he buried me in a pit.
118.
118.
‘‘Amaccamaṇḍalaṃ rajjaṃ, phītaṃ antepuraṃ mama;
Acchinditvāna gahitaṃ, piyaṃ puttaṃva passahaṃ;
My circle of ministers, the kingdom, and my prosperous inner palace were snatched away and seized; yet I looked upon him who took them as upon a beloved son.
Mettāya me samo natthi, esā me mettāpāramī’’ti.
There is no one equal to me in loving-kindness; this is my perfection of loving-kindness.
Ekarājacariyaṃ cuddasamaṃ.
The fourteenth is the Conduct of King Ekarāja.
15. Mahālomahaṃsacariyā
15. The Conduct of Mahālomahaṃsa
119.
119.
‘‘Susāne seyyaṃ kappemi, chavaṭṭhikaṃ upanidhāyahaṃ;
Gāmaṇḍalā upāgantvā, rūpaṃ dassentinappakaṃ.
I make my bed in a charnel ground, using a human skull for a pillow. Village children approach and perform many unseemly acts.
120.
120.
‘‘Apare gandhamālañca, bhojanaṃ vividhaṃ bahuṃ;
Upāyanānūpanenti, haṭṭhā saṃviggamānasā.
Others, with joyful minds stirred by a sense of spiritual urgency, bring perfumes and garlands, much food of various kinds, and other gifts.
121.
121.
‘‘Ye me dukkhaṃ upaharanti, ye ca denti sukhaṃ mama;
Sabbesaṃ samako homi, dayā kopo na vijjati.
Towards those who inflict suffering on me and those who give me happiness, I am the same towards all; affection and anger are not to be found.
122.
122.
‘‘Sukhadukkhe tulābhūto, yasesu ayasesu ca;
Sabbattha samako homi, esā me upekkhāpāramī’’ti.
Balanced in happiness and suffering, in fame and disgrace, I am the same in all circumstances: this is my perfection of equanimity.
Mahālomahaṃsacariyaṃ pannarasamaṃ.
The fifteenth is the Conduct of Mahālomahaṃsa.
Yudhañjayavaggo tatiyo.
The Yudhañjaya Chapter, the Third.
Tassuddānaṃ –
The summary thereof:
Yudhañjayo somanasso, ayogharabhisena ca;
Soṇanando mūgapakkho, kapirājā saccasavhayo.
Yudhañjaya, Somanassa, Ayoghara, and Bhisa; Soṇananda, Mūgapakkha, the Monkey King, and Saccasavhaya.
Vaṭṭako maccharājā ca, kaṇhadīpāyano isi;
Sutasomo puna āsiṃ, sāmo ca ekarājahu;
Upekkhāpāramī āsi, iti vutthaṃ mahesinā.
The Quail King, the Fish King, and the ascetic Kaṇhadīpāyana; again, I was Sutasoma, Sāma, and King Ekarāja; I was also he of the perfection of equanimity. Thus was the conduct practiced by the Great Seeker.
Evaṃ [Pg.420] bahubbidhaṃ dukkhaṃ, sampattī ca bahubbidhā ;
Bhavābhave anubhavitvā, patto sambodhimuttamaṃ.
Thus, having experienced manifold suffering and manifold prosperity in various existences, I attained the supreme enlightenment.
Datvā dātabbakaṃ dānaṃ, sīlaṃ pūretvā asesato;
Nekkhamme pāramiṃ gantvā, patto sambodhimuttamaṃ.
Having given the gifts that should be given, having fulfilled virtue completely, having reached the perfection of renunciation, I attained the supreme enlightenment.
Paṇḍite paripucchitvā, vīriyaṃ katvāna muttamaṃ;
Khantiyā pāramiṃ gantvā, patto sambodhimuttamaṃ.
Having inquired of the wise, having made the utmost effort, having reached the perfection of patience, I attained the supreme enlightenment.
Katvā daḷhamadhiṭṭhānaṃ, saccavācānurakkhiya;
Mettāya pāramiṃ gantvā, patto sambodhimuttamaṃ.
Having made a firm resolution, having protected truthful speech, having reached the perfection of loving-kindness, I attained the supreme enlightenment.
Lābhālābhe yasāyase, sammānanāvamānane;
Sabbattha samako hutvā, patto sambodhimuttamaṃ.
In gain and loss, fame and disgrace, honor and dishonor—having become the same in all circumstances, I attained the supreme enlightenment.
Kosajjaṃ bhayato disvā, vīriyārambhañca khemato;
Āraddhavīriyā hotha, esā buddhānusāsanī.
Seeing indolence as a danger and the undertaking of energy as safety, be of aroused energy. This is the instruction of the Buddhas.
Vivādaṃ bhayato disvā, avivādañca khemato;
Samaggā sakhilā hotha, esā buddhānusāsanī.
Seeing dispute as a danger and non-dispute as safety, be harmonious and of gentle speech. This is the instruction of the Buddhas.
Pamādaṃ bhayato disvā, appamādañca khemato;
Bhāvethaṭṭhaṅgikaṃ maggaṃ, esā buddhānusāsanī.
Seeing heedlessness as a danger and heedfulness as safety, develop the Eightfold Path. This is the instruction of the Buddhas.
Itthaṃ sudaṃ bhagavā attano pubbacariyaṃ sambhāvayamāno buddhāpadāniyaṃ nāma dhammapariyāyaṃ abhāsitthāti.
Thus the Blessed One, making manifest his own former conduct, delivered this Dhamma discourse named the Buddhāpadāna.
Cariyāpiṭakaṃ niṭṭhitaṃ.
The Cariyāpiṭaka is concluded.