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Cariyapitaka Text[]

(Basket of Conduct-Gaining Perfections)
Note: 'C' is pronounced as 'ch' as in China



Namo Tassa Bhagavato, Arahato,
Samma Sam Buddhassa

Homage to that Lord, Arahant,
Fully Self-Awakened One, The Buddha

DIVISION I:THE PERFECTION OF GIVING[]

(Danaparamita)

I.1 CONDUCT OF AKITTI (AGASTYA)(1)[]

(Akitticariyam) See Akitta-Jātaka # 480

1 In the interval between now and a hundred thousand eons
and four incalculables ago, all that conduct was maturing for
Awakening.

2 Setting aside conduct in many an existence in past eons, I
will speak of conduct in this eon. Listen to me.

3 When I, having plunged into a huge forest, into an empty
open forest-glade , was living as an ascetic named Akitti(Agastya).

4 Then the overlord of the Threefold(Sakka king of Tavatimsa) Heaven (his ornamental
seat) warmed by the incandescence of my austerity, ap-
proached me for almsfood in the guise of a brahman.

5 Seeing him standing at my door(of leaf hut), together with the receptacle
(for food) I scattered (before him) leaves gathered from the
forest, without oil and without salt.

6 Having given him the leaves, I, turning the (food-) vessel
upside down, abandoning a further search (for alms that day),
entered the little leaf-hut.

7 And a second and a third time he came up to me. Unmoved,
without clinging, I gave as before.

8 By reason of this(gift) there was no discolouration of my physical
frame. With zest and happiness, with delight I spent that
day.

9 If for only a month or for two months I were to find a worthy
recipient, unmoved, unflinching, I would give the supreme
gift.

10. While I was giving him the gift I did not aspire for fame or
gain. Aspiring for omniscience I did those deeds (of merit).



I.2 CONDUCT OF SANKHA(2)[]

(Sankhacariyam) See Saṅkha-Jātaka # 442

1 And again, when I was the brahman called Sankha
wanting to cross over the great ocean, I was on my way to the port.
(Tamalitti in order to take boat for Suvannabhumi[Thailand?]).

2 There I saw on the opposite side of the way a self-become
one Buddha (Paccekabuddha) an unconquered one,
faring along a desert-path whose ground was hot and rough.

3 When I saw him on the opposite side of the way, I investigated
this matter: “This is a field (for merit) that has been reached
by a person desiring merit.

4 Just as a cultivator, seeing a field that would yield a great
return, does not sow seed there, he cannot be in need of grain,

5 Even so I, desiring merit, seeing the glorious and superb field
(for merit), if I do not render service there, I cannot he in
need of merit.

6 Just as a minister, desiring power over the persons in a king’s
palace, does not give them wealth and grain, he dwindles in
power,

7 Even so I, desiring merit, seeing one eminently worthy of a
gift of faith, if I do not give him a gift, I will dwindle in
merit”.

8 Thinking thus I, taking off (my) sandals, honouring his feet,
gave him sunshade and sandals.

9 I who was even a hundred times (more) delicate and comfort
ably nurtured than him, yet fulfilling (the perfection of)
giving, thus I gave him (these things I needed more than he
did).



I.3 CONDUCT ACCORDING TO THE KURU MORALITY(3)[]

(Kurudhammacariyam) See Kurudhamma-Jātaka #276
1 And again, when I was a king named Dhananjaya in the
superb city of Indapatta (Indraprastha/Delhi)
I was furnished with the ten skilled (ways of acting).

2 Brahmans from the realm of the kingdom, of Kalinga(Orissa) approached
me; they requested me for the elephant which was
regarded as auspicious and of good omen.

3 “The country has a drought, is short of food, there is a great
famine. Give (us) the glorious black elephant called Anjana.”

4 A refusal by me was not suitable when a supplicant had
arrived. (I thought), “let not my undertaking be torn. I will
give the mighty elephant.”

5 Having taken the elephant by the trunk, sprinkling water(of dedication)
from a jewelled ceremonial vessel over the hand I gave away the
elephant to the brahmans.

6 When he had bestowed this elephant the ministers spoke
thus: “Why did you bestow the glorious elephant on the
supplicants?

7 Auspicious, possessed of good omen, supreme in conquest in
battle, now that the elephant has been bestowed what will
your kingdom do?”

8 I would give even the whole of my kingdom, I would give my
own body. Omniscience was dear to me, therefore I gave the
elephant.


I.4 CONDUCT OF MAHA-SUDASSANA(4)[]

(Mahasudassanacariyam) See Mahāsudassana-Jātaka # 95

1 When in the city of Kusavati I was lord of the earth, named
Maha-Sudassana, a wheel-turner, very powerful,

2 I had it proclaimed there three times daily in this place and
that: Who wants, desires what ? To whom what is the. wealth to
be given ?

3 Who is hungry? Who thirsty? Who (wants) a garland, who
an unguent? Who, being naked, will put on manv-hued raiment ?

4 Who will take a parasol on the highway, who sandals, soft
and pleasant? Thus in the evening and at dawn I had it
proclaimed in this place and that.

5 Not in ten places nor merely in a hundred places, in countless
hundreds of places wealth was get ready for the supplicants.

6 If there came a mendicant beggar, whether by day or by
night, receiving whatever goods he wanted he went away with
his hands full.

7 I gave a great gift such as this as long as my life lasted. I
gave the wealth not because it was disagreeable nor did I not
have a hoard.

8 Just as an invalid in order to recover from an illness, satisfying
the doctor with (some) wealth, recovers from the illness,

9 Even so did I, realizing it, in order to achieve complete fulfilment
and to fill the mind that was lacking in contentment,
give gifts to mendicant beggars without attachment, expecting
nothing in return, for the attainment of Self-Awakening.



I.5 CONDUCT OF MAHA-GOVINDA(5)[]

(Mahagovindacariyarm) See Maha Govinda Sutta

1 And again, when I was the brahman Maha-Govinda, priest
to seven kings, I was honoured by devas among men.
2 Then I, with whatever offerings I had in the seven kingdoms,
gave great gifts, imperturbable like the ocean.

3 Wealth and grain were not disagreeable to me, nor did I not
have a hoard. Omniscience was dear to me, therefore I gave
glorious wealth.



I.6 CONDUCT OF KING NIMI(6)[]

(Nimirajacariyam) See Nimi-Jataka #541

1 And again, when in the superb city of Mithila I was a great
king named Nimi, learned, desiring good.

2 I had then four halls built (each) with four entrances. There
I conferred gifts on beasts, birds, men and so forth.

3 Clothing and beds and food and drink and (a variety of other)
victuals—I conferred great gifts, making them continual.

4 Just as a servant, going to the master for the sake of wealth,
seeks for satisfaction by gesture, speech, thought,

5 So will I seek in every becoming(rebirth) for what is produced for
Awakening , refreshing creatures with gifts ; I long for
supreme Awakening.



I.7 CONDUCT OF PRINCE CANDA(7)[]

(Candakumaracariyam ) The-Khandahala-Jataka #542

1 And again, when I was own son of Ekaraja in the city of
Pupphavati , a prince called Canda,

2 Then I, freed from (being made a) sacrifice, issuing forth from
the sacrificial pit, stirring up a deep thrill , conferred a great
gift.

3 I did not drink, I did not eat , nor did I partake of soft food
even for five or six nights without having given to one worthy
of offerings.

4 Just as a merchant making a store of goods takes the goods
there where the profits are great,

5 Even so, even from what one has himself used, what is given to
others is of great fruit; therefore what is to be given to others
will become a hundredfold.

6 Knowing this truism I gave gifts in existence after existence.
For the attainment of Self-Awakening I did not draw back
from giving.



I.8 CONDUCT OF KING SIVI(8)[]


(Sivirajacariyam) Sivi-Jātaka # 499

1 In the city called Arittha I was a warrior-noble named Sivi.
Seated in a glorious palace I thought thus then:

2 “Whatever is a human gift there is none that has not been
given by me. Even if someone should request me for an eye
I would give it, unmoved.”

3 Knowing my desire Sakka, lord of devas, sitting in a company
of devas, spoke these words:

4 “Seated in a glorious palace Sivi the king, of great psychic
potency, thinking of various gifts, does not see what could
not be given.

5 Come, I will test him as to whether this is true, not untrue.
Wait for a moment till I know his mind.”

6 Appearing as a trembling, grey-liaired man , with wrinkled
limbs, old, ill, and blind, lie approached the king.

7 Stretching out his left and right arms then, bringing his
clasped hands to his head, he spoke these words:

S “I request you, great king, who have fostered the kingdom
righteously, whose renown for delight in giving has spread
to devas and men;

9 Even both my eyes, my guides, are blind, destroyed. Give
me one eye, you too keep going with one.”

10 When I had heard his words, elated, deeply thrilled in mind,
my hands clasped, filled with enthusiasm, I spoke these
words:

11 “Now I, thinking (of this) am come here from the palace;
you, knowing my mind, are come to request an eye.

12 Ah, my intention is accomplished, fulfilled is my desire.
Today I will give a glorious gift not given before to a supplicant.”

13 “Come, Sivaka , be up and doing, do not linger, do not
tremble. Plucking out even both eyes, I give to the mendicant
beggar.”

14 Thereupon Sivaka, urged on by me, doing my bidding,
tearing (them) out like the pith of a palm-tree” bestowed
them on the supplicant.

15 While I was desiring to give, while I was giving, and after
the gift had been given by me, there was no contrariety of
mind ; it was for the sake of Awakening itself.

16 The two eyes were not disagreeable to me nor was myself
disagreeable to me. Omniscience was dear to me, therefore
I gave the eyes.



I.9 CONDUCT OF VESSANTARA(9)[]

(Vessantaracariyarh) See Vessantara-Jataka # 547

1 She who was my mother, the warrior-noble lady named
Phusati and Sakka’s chief consort in a former birth —

2 On seeing the destruction of her life-span, the lord of devas
spoke thus, “I am giving you ten boons, lovely one, choose
the boon you wish.”

3 And when this had been said that devi spoke of this again
to Sakka, “In what way is there a fault in me? In what way
am I disagreeable to you that you cause me to decease from
a delightful place as the wind (blows down) a dharaniruha (tree)? ”

4 And when this had been said, Sakka again said this to her,
“It is not at all that you have done any evil and nor are you
not dear to me.

5 To this extent only is your life-span; it must be the time
for deceasing. Accept the boons given by me, ten incomparable boons.”

6 She, Phusati, given the boons by Sakka, elated, exultant,
joyous, accepted the ten boons including myself.

7 She, Phusati, deceasing from there, arose among warrior-
nobles in the city cf Jetuttara , and wedded Sanjaya.

8 When I descended into the womb of Phusati, my dear
mother, through my incandescence my mother was always
delighting in giving.

9 She gave gifts to the destitute, the sick, the old, to supplicants,
to people travelling , to recluses and brahmans, to those who
had lost their property , to those who had nothing.

10 Phusati, carrying me for ten months, making a circuit of the
city gave birth to me in the street of the vessa.

11 My name was not from my mother’s side nor yet did it
originate from my father’s . As I was born there in the street
of the merchants therefore Vessanatara was I called.

12 When I was a boy, eight years old, seated in the palace then
I thought of giving gifts.

13 I would give my heart, eyes, flesh and even too my blood,
I made it known I would give, my body should anyone
request me.

14 While I was considering my state (of mind) which was unmoved,
steadfast, the earth, garlanded with Sineru's (celestial)
Groves , trembled there.

15 Every fortnight (and invariably) on the full moon day, the
Observance (day), I mounted the elephant Paccaya and went
to give a gift.

16 “Brahmans from the realm of the kingdom of Kalinga approached
me; they requested me for the elephant-naga which
was regarded as auspicious and of good omen:

17 “The country has a drought, is short of food, there is a great
famine. Give (us) the glorious all-white elephant, supreme
among elephants.”

18 I did not waver, I gave whatever the brahmans requested
of me. I did not conceal what was there (in my possession),
my mind delighted in giving.

19 A refusal by me was not suitable when a supplicant had arrived.
(I thought) “let not my undertaking be torn. I will give the
mighty elephant.”

20 Having taken the elephant by the trunk, sprinkling water
from a jewelled ceremonial vessel over the hand, I gave the
elephant to the brahmans.

21 And again, when I was giving the superb all-white elephant
the earth, garlanded with Sineru’s (celestial) Groves, trembled
then too.

22 At the gift of the elephant the people of Sivi, angry, gathered
together; they banished me from my own kingdom (saying),
“Let him go to Mount Vanka.”

23 While they were driving me out, unmoved, steadfast, I
requested one boon : to confer a great donation.

24 On being requested, all the people of Sivi gave me the one
boon. I, having a pair of drums sounded , gave the great donation.

25 Then at this sound great was the tumult, the dread. Because
of that (earlier) gift they threw me out—I gave the gift again.

26 Giving elephants, horses, chariots, women and men slaves,
cattle, riches—having given the great gift, I departed from
the city then.

27 When I had departed from the city and turned back to look
(at it) the earth, garlanded with Sineru’s (celestial) Groves,
trembled then too.

28 Giving the chariot drawn by four horses , standing quite
alone without a companion at a great cross-road, I said to the
lady Maddi:

29 “You, Maddi, take Kanha, she is light and the younger. I
will take Jali for heavy is he being the brother”.

30 Maddi took up Kanhajina as though she were a blue lotus
(or) a white water-lily. I took up the warrior-noble Jali as
though he were a golden gourd.

31 Four warrior-noble people, well-born, delicately nurtured,
walking on uneven and on even (ground), were going towards
Mount Vanka.

32 Whatever people were coming the same way or from the
opposite direction, we asked them the way saying, “Where
is Mount Vanka?”

33 Seeing us there they uttered compassionate words, they made
known their sorrow far away was Mount Vanka.

34 If the children saw trees in fruit in the forest , the children
cried out for these fruits.

35 When the tall massive trees saw that the children were crying,
bending down of their own accord, they came within reach
of the children.

36 Seeing this marvel, wonderful, astounding, Maddi, beautiful
in every limb, gave applause.

37 “A marvel indeed in the world, wonderful, astounding. The
trees have bent down of themselves through Vessantara’s
incandescence.”

38 Out of compassion for the children yakkhas shortened the
path; on the very day they set out they reached the Ceta
kingdom.

39 Sixty thousand kings were living then in Matula. All, holding
up their clasped hands, weeping , came forward.

40 When they had held conversation there with the Ceta (kings)
and their sons, departing from there they came to Mount
Vanka.

41 The lord of devas, addressing Vissakamma who was of great
psychic potency, said, “Create properly a well-made hermitage,
a delightful leaf-hut.”

42 When Vissakamma who was of great psychic potency had
heard Sakka’s words, he created properly a well-made hermitage,
a delightful leaf-hut.

43 Plunging into the forest which was quiet and undisturbed,
we four people lived there on the mountain,

44 I and the lady Maddi and both Jali and Kanhajina lived in
the hermitage then dispelling each other’s sorrow.

45 Keeping guard over the children I was not idle in the hermit
age. Maddi fetched fruits, she fed three people.

46 While I was living in the forest a traveller approached me.
He requested me for both the little children, Jali and Kanhajina.

47 Seeing the supplicant approaching, joy arose in me. Taking
hold of both children, I gave them to the brahman then.

48 When I was relinquishing my own children to the brahman
supplicant, the earth, garlanded with Sineru’s (celestial)
Groves, trembled then too.

49 And again, Sakka, descending in the guise of a brahman,
requested me for the lady Maddi who was virtuous, a chaste wife.

50 Taking Maddi by the hand, filling the clasped hands with
water, having a mind of faith in my purpose, to him Maddi I gave.

51 As Maddi was being given the devas in the heavens were
rejoiced; the earth, garlanded with Sineru’s (celestial) Groves,
trembled then too.

52 Jali (my son), Kanhajina my daughter, the lady Maddi, a
chaste wife—relinquishing them I did not think; it was for
the sake of Awakening itself.

53 Neither child was disagreeable to me, the lady Maddi was
not disagreeable. Omniscience was dear to me, therefore I
gave away those who were dear.

54 And again in the company of my parents in the vast forest,
when they were lamenting compassionately and talking about
my happiness and sorrow ,

55 I approached them both with shame and fear of blame, with
reverence; the earth, garlanded with Sineru’s (celestial)
Groves, trembled then too.

56 And again, having departed from the vast forest with my
relations, I entered the delightful city Jetuttara, supreme
among cities.

57 The seven (kinds of) gems rained down, a great rain-cloud
showered down; the earth, garlanded with Sineru’s (celestial)
Groves, trembled then too.

58 Even this cognizant earth, not knowing happiness or sorrow 5 ,
at the power of my giving quaked seven times.
(after his death he was reborn in Tusita heaven)



I.10 CONDUCT OF THE WISE HARE(10)[]

(Sasapanditacariyam) See Sasa-Jātaka # 316

1 And again, when I was a hare who roamed in the forest,
feeding on grass, leaves, herbs and fruit, refraining from
oppressing others,

2 A monkey, a jackal, a young otter and I dwelt then in the
same neighbourhood and were to be seen evening and morning.

5 I instructed them as to lovely and evil deeds: “Shun the
evil ones, keep to the lovely ones”.

4 Seeing the moon at the full on an Observance day, I pointed
it out to them there saying, “Today is an Observance (day).

5 Prepare gifts to give to one worthy of gifts; having given
the gift to one worthy of gifts, observe the Observance(day).”

6 Saying “Very well” to me, having prepared gifts according
to their ability, according to their means, they sought one
worthy of gifts.

7 Seated there I thought about a worthy, suitable gift: “If
I should get someone worthy of gifts, what would be my gift ?

8 I have no sesamum, gram or beans, rice, clarified butter.
I keep myself going on grass; it is not possible to give grass.

9 If anyone worthy of gifts comes into my presence for food
I will give my own self; he will not go away empty.”

10 Knowing my intention, Sakka in the guise of a brahman
approached my lair so as to test my giving.

11 When I saw him, elated I spoke these words, “It is good
that for the sake of food you have reached my presence.

12 Today I will give you a glorious gift not given before. You
are furnished with moral virtue; unfitting in you is the
oppressing of others.

13 Come, light a fire, collect different kinds of sticks. I will roast
myself, you will devour (me) roasted.”

14 He saying “Very well”, exultant in mind, collected different
kinds of sticks; making a womb of embers he made a huge
pyre.

15 He lit a fire there that would become big quickly. Shaking
my dust covered limbs, I sat down at one side.

16 When the great pile of sticks was burning and roaring',
leaping up then I fell down into the middle of the blazing
flames.

17 As anyone entering into cool water allays his distress and
fever and finds s satisfaction and zest.

18 So did the burning fire when I entered it allay all my distress
as though it were cool water.

19 I gave to the brahman the whole of my entire body, the outer
skin, inner skin, flesh, sinews, bones, and the muscles of the
heart.




DIVISION II: THE PERFECTION OF MORALITY[]

(Silaparamita) See Māti-Posaka-Jātaka 455

II.1 CONDUCT OF A MOTHER’S SUPPORTER (11)[]

(Matiposakacariyam)

1 When I was a lordly elephant in a forest supporting my
mother there was none then on earth like me in respect of
(moral) virtues.

2 A forester, having seen me in the forest, informed the king
about me: “Sire, an elephant befitting you is living in a
forest-glade.

3 There is no need of precautions for him, nor even of pit
or stake(to capture). If he is taken by the trunk he will
come here himself.”

4 When he had heard his words the king, joyful in mind, sent
an elephant-tamer, a skilful teacher, well-trained.

5 That elephant-tamer, going there, saw (me) in a lotus-pond
pulling out lotus roots for my mother’s sustenance.

6 Discerning my moral virtue he looked out for distinguishing
marks. Saying, ‘Come, son’, he held me by my trunk.

7 What was then the natural strength of my physical frame
is today exactly the same as the strength of a thousand elephants.

8 Had I been angry with those who came to capture me I was
capable of crushing to death even the whole kingdom of
men.

9 Yet I, for the sake of guarding morality, for fulfilling the
perfection of Morality, would not change my mind (even
though) they were tethering me to a stake.

10 Tf they had attacked me there with axes and spears I would
not even have been angry with them for fear of breaking my morality.



II.2 CONDUCT OF BHURIDATTA(12)[]


(Bhuridattacariyam) See Bhuridatta-Jataka # 543

1 And again, when I was Bhuridatta, of great psychic potency,
I went to a deva-world with the great king Virupakkha.

2 There I, seeing devas who were entirely given over to happiness,
undertook the vow of morality for the sake of going to
that heaven.

3 Having seen to my physical needs, having eaten enough to
keep myself going, resolutely determining on the four factors,
I lay down on top of an anthill.

4 He who had some need of my inner skin, outer skin, flesh,
sinews or bones, let him take it away, given as it was. 12

5 As I was lying down the ungrateful Alampana caught me.
Having thrown me into a basket he made me perform in this
place and that.

6 Even though thrown into a basket, even though crushed down
by his hands, I was not angry with Alampana for fear of
breaking my morality.

7 The sacrifice of my own life was (more) trifling to me than
that of grass. The transgression of morality was to me like
the earth inverted.

8 In a hundred successive births I could sacrifice my life rather
than violate morality even for the sake of (reigning over) the
four continents.

9 So I, for the sake of guarding morality, for fulfilling the per
fection of Morality, would not change my mind even though
they were throwing (me) into the basket.



II.3 CONDUCT OF THE NAGA CAMPEYYA(13)[]


(Campeyyanagacariyam) See Campeyya-Jātaka # 506

1 And again, when I was Campeyyaka(snake king) of great psychic potency,
even then I was righteous, given over to the practice of moral vows.

2 Even then, a snake-charmer catching me who was a Dhammafarer
(righteous), who observed the Observance (days), made me perform
at the royal gateway.

3 Assuming the colour he had thought of—blue, yellow or red ,
I was obedient to his intention, carrying out his thoughts.

4 I could have turned dry land to water and turned water to
dry land. If I had been angry with him I could have reduced
him to ashes in a moment.

5 Had I been under the mastery of mind, I would have fallen
away from morality; the supreme aim does not succeed for
one who has fallen away in respect of morality.

6 Willingly let this body be broken up, let it be scattered in
this very place—not for all that would I violate morality in
spite of its being scattered like chaff.



II.4 CONDUCT OF CULABODHI(14)[]

(Culabodhicariyam) Culla-Bodhi-Jātaka # 443

1 And again, when I was Culabodhi, very virtuous, seeing
rebirth as a peril, I renounced the world.

2 She who had been my wife, a brahman lady of golden-
coloured skin, without expectation in the round(of rebirths),
renounced the world.

3 Without attachment, kinsmen cut off, without expectation
from a family or company , walking along to village and
market-town, we reached Baranasi.

4 There we lived prudently, not in association with a family
(or) company; we both lived in the royal pleasaunce, undisturbed,
(where there was) little noise.

5 When the king went to see the pleasaunce he saw the brahman
lady. Approaching me he asked, “Is she yours? Whose wife
is she? ”

6 This said, I spoke these words to him, “She is not my wife;
she is of the same persuasion, the one dispensation”.
(He stopped considering her as wife)

7 Infatuated with her he had his hirelings seize her; compelling
her by force he made her enter the inner appartments of the palace.

8 She who had been mine by touching a water-jar, conatal,
of the one dispensation—when he dragged her along and she
was being led away, anger arose in me.

9 With anger arising I recollected the observance of the vow
of morality; then and there I held back (my) anger, I did
not let it increase further.

10 If anyone were to attack that brahman lady with a sharp
knife, for the sake of Awakening itself never would I violate
morality.

11 That brahman lady was not disagreeahle to me, nor even
did strength not exist in me. Omniscience was dear to me,
therefore I guarded morality.



II.5 CONDUCT OF THE BUFFALO-KING(15)[]


(Mahisarajacariyam) See Mahisa-Jātaka # 278

1 And again, when I was a buffalo roaming in a forest, very
well-grown in body, strong, large, terrifying to behold,

2 Here and there in a mountain-cave, on a rough hillside and
at the root of a tree, near a water-course, there was some
place or other for buffaloes.

2 Wandering about in the huge forest I saw a favourable
place. Going to that place I stood and I lay down.

4 Then an evil, foul, nimble monkey came there and urinated
and defecated over my shoulder, forehead and eye brows.

5 And on one day, even on a second, a third and a fourth too,
he polluted me. All the time I was distressed by him.

6 A yakkha, seeing my distress, said this to me, “Kill that
vile evil one with horns and hoofs.”

7 This spoken, I said this then to that yakkha, “How is it
that you (would) besmear me with a carcase, evil and
foul 2 ?

8 If I were to be angry with him, from that I would become
more degraded than him; and morality might be violated
by me and wise men might censure me.

9 Better indeed is death through (leading a life of) purity 4 than
a life subject to disdain. How will I, even for the sake of life,
do an injury to another ?

10 This one, thinking thus of me, will do the same to others
and they will kill him there; for me this will be freedom.

11 This one of wisdom, forgiving disrespect among low, middling,
high, thus obtains, intent of mind, according as he
aspired.”



II.6 CONDUCT OF RURU THE DEER-KING(16)[]


(Rurumigarajacariyam) See Ruru-Jātaka # 482

1 And again, when I was Ruru, the deer-king, resembling fine
burnished gold, concentrated on the highest morality.

2 I approached a pleasant region, delightful, secluded, without
human beings, and dwelt there on a charming bank of the
Ganges.

3 Then at the upper reaches of the Ganges a man, hard pressed
by creditors, fell into the Ganges (thinking), “I live or I die ”.

4 Day and night he, borne along in the great water of the
Ganges, crying out a piteous cry, went on in the middle of
the Ganges.

5 I, hearing the piteous sound of his lament, standing on the
bank of the Ganges, asked, “What man are you”

6 And he, asked by me, explained then his own action, “Terrified
of creditors, I jumped, fearful, into the great river.”

7 Taking pity on him, endangering my life, entering (the river)
I dragged him out in the darkness of the night.

8 When I knew he had recovered I said this to him, “I ask
one boon of you: tell no-one about me”.

9 Going to the city, when questioned he conveyed (this news)
for the sake of wealth. Bringing the king, he came close to me.

10 All that had been done by me was told to the king. The king,
hearing the words, fitted his arrow, “Here will I kill this
ignoble betrayer of a friend.”

11 I, shielding him, substituted myself, “Let him be, sire, I
will be he who carries out your will and pleasure”.

12 I guarded my morality, I did not guard my life, for I was
then one of morality for the sake of Awakening itself.



II.7 CONDUCT OF MATANGA(17)[]


(Matangacariyam) See Mātaṅga-Jātaka # 497

1 And again, when I was a matted-hair ascetic of very severe
austerity, Matanga by name, I was one of morality, well
concentrated.

2 I and a brahman both lived on a bank of the Ganges; I lived
in the upper reaches, the brahman lived in the lower.

3 Wandering along the bank he saw my hermitage up-river.
Reviling me there he cursed so that my head would split.
(into seven pieces on the seventh day)

4 If I had been angry with him, if I had not protected morality,
I, by (merely) looking at him, could have made him like
ashes.

5 As he, angry, corrupt in mind , cursed me then with that ,
it fell back on his own head—I let him free by means of a (clever)
device.
(In the Jataka it was that the Bodhisatta(Matanga)
who on the seventh day' had prevented the sun from rising told the people
that if he let it rise the brahman ascetic’s head yvould break into seven pieces.
So he instructed them to get a lump of clay and put it on the brahman’s head.
Then he let the sun rise whereupon the lump of clay' broke into seven pieces.
So the brahman was freed from the recoil of his curse. )

6 I guarded my morality, I did not guard my life, for I was then
one of morality for the sake of Awakening itself.



II.8 CONDUCT OF DHAMMA THE DEVAPUTTA(18)[]


(Dhammadevaputtacariyam) See Dhamma-Jātaka # 457

1 And again, when I, having a great retinue , great psychic
potency, was Dhamma by name, a great yakkha was I,
compassionate towards all the world.

2 Rousing the populace to the ten skilled ways of acting , I
toured villages and market-towns with friends, with attendants.

3 An evil, avaricious Yakkha, making known the ten evil (ways
of acting) , he too was touring here on earth with friends, with
attendants.

4 The speaker of Dhamma and Adhamma we, both enemies,
striking chariot-pole against chariot-pole, both met face to
face.

5 A terrible quarrel proceeded between the good and the evil
and imminent was a great battle for descending from the way.
(The encounter took place in the sky )

6 If I had been angry with him, if I had broken the ascetic
qualities, I could have reduced him and his companions to
dust.

7 But I, for guarding morality, having caused my mind to be
cool (Arousing khanti and metta, patience and loving-kindness two of the
perfections) , descending with my people, the path to the evil one I
gave.

8 As soon as I had descended from the path having cooled my
thoughts, the earth instantly formed a fissure for the evil
yakkha.



II.9 CONDUCT OF ALINASATTU(19)[]


(Alinasattucariyam) See Jayaddisa-Jātaka # 513

1 In the kingdom of Pancala in the city of Kampila, the incomparable
city, the king named Jayaddisa had attained the qualities of morality.

2 I was that king’s son, well-instructed, of great morality,
Alinasattu, having (virtuous) qualities, always caring for the
attendants.

3 My father who had gone deer-hunting met a man-eater. He
seized my father (and said), “You are my prey, do not move.”

4 Hearing those words of his he was alarmed and trembled with
terror; his thighs became rigid on seeing that man-eater.

5 “Taking the venison, let me go free”. Making a promise to
return again and giving wealth to the brahman", my father
addressed me:

6 “Son, take care of the kingdom, do not neglect this city. I have
promised the man-eater to return back.”

7 Having honoured my mother and father, substituting myself,
discarding bow and sword I approached die man-eater.

8 Approaching him with weapons in my hand perhaps he would
be afraid. If I roused dread in him so would morality be
violated.

9 I did not speak what was disagreeable to him for fear of
breaking my morality. With a mind of loving-kindness, of
benign speech , I spoke these words:

10 "Kindle a great fire. I will fall (on it) from a tree. Knowing
when the time has come you, grandfather(pitamah), can eat me.”

11 Thus for the sake of moral vow I did not guard my life. And
I banished forever his tendency for (making) onslaught on
creatures.



II.10 CONDUCT OF SANKHAPALA(20)[]

(Sankhapalacariyam) See Saṁkhapāla-Jātaka # 524

1 And again, when I was Sankhapala(snake), I was of great psychic
potency, with fangs as my weapons, terribly venomous, two-
tongued, overlord of nagas.

2 At a cross-road on a highway crowded with diverse people,
resolutely determining on the four factors', I made my
dwelling there.

3 He who had some need of my inner skin, outer skin, flesh,
sinews or bones, let him take it away, given as it was.

4 Hunter-boys , rough, harsh, pitiless, saw me and came up to
me there, with sticks and clubs in their hands.

5 Piercing my nostrils, tail and backbone, placing me on a
carrying-pole, the hunter-boys bore me off.

6 If I wishing it, I could have burnt there with the breath of
my nose this sea-girt earth with the forests, with the mountains.

7 Though pierced by stakes, though hacked about by knives,
I was not angry with the hunter-hoys—this was my perfection
of Morality.



DIVISION III: THE PERFECTION OF RENUNCIATION[]

(Nekkhammaparamita)


III.1 CONDUCT OF YUDHANJAYA(21)[]

(Yudhanjayacariyam) See Yuvañjaya-Jātaka # 460

1 When I was Yudhanjaya, the king’s son, of immeasurable
renown, I thrilled when I saw a dew-drop fallen down in the
warmth of the sun.

2 Taking that itself as the sign I increased the thrill. Honouring
my mother and father I requested (their consent) for the going
forth(renunciation).

3 Their hands folded, with the citizens, with the inhabitants cf
the kingdom, they begged me, Son, this very day take care of
the great estate which is rich and prosperous”.

4 While the (multitude) together with the king, the court ladies,
the citizens and the inhabitants of the kingdom, were lamenting
piteously, I went forth without expectation.

5 It was for the sake of Awakening itself that, renouncing the
sovereignty of the entire earth, relations, retinue, renown, I did
not think (anything about it ).

6 Mother and father were not disagreeable to me, and nor was
the great retinue disagreeable to me. Omniscience was dear
to me, therefore I gave up the kingdom.



III.2 CONDUCT OF SOMANASSA(22)[]

(Somanassacariyarh) See Somanassa-Jataka # 505

1 And again, when in the incomparable city of Indapatta(Presently Delhi),
I was the (king’s) son named Somanassa, I had been longed for (by
my parents), was dear (to them), widely famed.

2 I was virtuous, possessed of (good) qualities, of ready and
lovely speech, paying respect to the elderly, modest, and
proficient in the bases of sympathy.

3 An ascetic who was an imposter was that king’s favourite. He
lived by cultivating the orchard and the flowering shrubs.

4 Seeing him to be an impostor like a heap of chaff without the
rice-grain, and a tree hollow inside, like a plantain-tree
with no hard core I (thought),

5 “This one, for the sake of his livelihood, has no (virtuous)
conduct towards what is good, has fallen away from recluse-
ship, and abandoned modesty and pure conduct.”

6 The border district was disturbed by neighbouring wild
tribes. My father, on going away to pacify it, instructed me,

7 “Do not you, my dear, neglect the matted-hair ascetic of
severe penance. He is the giver of all (our) desires; act in
conformity with his wishes.”

8 Going to attend on him, I spoke these words, “ I hope you
are well, householder , or what may be brought to you ? ”

9 At this the impostor, stuck up with conceit, was angry and
said, “ I will have you slain or banished from the kingdom.”

10 The king, having pacified the border district, said to the
impostor, “I hope, reverend sir, you are well and honour was
paid to you?” The evil one told him why the prince should be
killed.

11 When he had heard his words the lord of the earth(King) commanded,
“Cut off his head wherever he is and, with him in
four pieces, display them from street to street—this is the
fate of those who are contemptuous towards matted-hair
ascetics.”

12 Accordingly the executioners fierce, harsh, pitiless, went off
and, dragging me away as I was seated on my mother’s lap,
led me away.

13 I spoke thus to them as they were binding me tightly, “Let
me appear forthwith before the king—I have business with the
king.”

14 They let me appear before the evil king, follower of the evil
one. When I saw him I convinced him and brought him under
my influence.

15 He asked my forgiveness therein, he gave me the great kingdom.
But I, having burst asunder the gloom , went forth
into homelessness(monkhood).

16 It was not that the great kingdom was disagreeable to me,
enjoyment of sense-pleasures was not disagreeable. Omniscience
was dear to me, therefore I gave up the kingdom.



III.3 CONDUCT OF AYOGHARA(23)[]

(Ayogharacariyam) See Ayoghara-Jātāka # 510

1 And again, when I was own son of the king of Kasi, grown up
in an iron house, I was Aycghara by name.
(nurtured in close confinement, he was brought up here so as to
avoid trouble from non-human beings,
female yakkhas having eaten his two brothers)

2 (My father said), “ Having obtained (your) life with difficulty,

3 With the kingdoms, the townships, the people.” Paying
homage to the warrior-noble, raising my clasped hands in
salutation, I spoke these words,

4 “Whatever the beings on the earth , low, high, middling,
without protection they grow up each in his own home
together with kinsmen.

3 This (way of) nurturing me in confinement is unique in the
world. I have grown up in an iron house with no light from
moon or sun.

6 Having been released from my mother’s womb which was full
of obnoxious, offensive matter, from there again I was thrown
into more frightful anguish in the iron house.

7 If I, having come to the cruellest anguish such as this, were to
find pleasure in sovereignty I would be the most degraded
of evil ones.

8 I am wearied of the body, I have no need of sovereignty.
I shall seek for waning out where death shall not crush me.”

9 Thinking thus while the populace was wailing aloud, like an
elephant bursting asunder its bonds (of craving) I entered the forest, the
(great) wood.

10 Mother and father were not disagreeable to me, and nor was
great renown disagreeable to me. Omniscience was dear to me,
therefore I gave up the kingdom.

III.4 CONDUCT (INVOLVING] LOTUS-STALKS(24)[]

(Bhisacariyam) See Bhisa-Jātaka #488

1 And again, when I was in the glorious incomparable city of the
Kasis a sister and seven brothers had been born in a learned
(brahman) family.

2 I was the first-born of these, furnished with the pure (virtue of)
conscientiousness. Seeing becoming(rebirth) as a peril, I greatly
delighted in renunciation.

3 Sent by my mother and father, my friends unanimously invited
me to sense-pleasures: “Maintain the family lineage”, they said.

4 Whatever they said regarding what brings happiness in the
household state, to me was like a hard, heated ploughshare.

5 They then asked me, who was rejecting (the household state),
about my aspiration, “What do you aspire for, friend, that
you do not enjoy sense-pleasure?”

6 I, desiring my own good, spoke thus to these who were seeking
my welfare, “I do not aspire for the household state, I greatly
delight in renunciation.”

7 When they had heard my words, they informed my father and
mother. My mother and father spoke thus. “Then, good sirs ,
we are all going forth.”

8 We, both my mother and father, sister and the seven brothers,
casting aside immense wealth, entered the great wood.



III.5 CONDUCT OF WISE SONA(25)[]


(Sonapanditacariyam) See Sona-Nanda-Jātaka # 532

1 And again, when I was in the city of Brahmavaddhana(Banaras) I was
born there in a high family, eminent, very wealthy.

2 Even then, seeing that the (whole) world was blind, smothered
in gloom, my mind recoiled from becoming(rebirth) as if harshly
pricked by a goad.

3 Having seen manifold (forms of) evil, I thought thus then,
“When shall I enter the forest having departed from (life in) a
house ? ”

4 Then too relations invited me to the enjoyment of sense-
pleasures. Them too I told of my desire (saying), “Do not
invite me to these (things).”

5 My younger brother who was named Nanda the Wise, he too,
following my training (in morality), found equal pleasure in going forth.

6 I Sona, and Nanda and both my mother and father, even then
casting aside their possessions, entered the great wood.



THE PERFECTION OF RESOLUTE DETERMINATION[]

(Adhitthanaparamita)

III.6 CONDUCT OF WISE TEMTYA(26)[]

(Temiyapanditacariyam) See Muga-Pakkha-Jataka # 538

1 And again, when I was own son of the king of Kasi and was
Mugapakkha(dumb & crippled) by name, they called me Temiya.
(On the day of his birth a great shower of rain made him wet, thus Temiya)

2 To none of the king’s sixteen thousand women had a (male)
child been born then. After many days and nights, I arose,
the only one.

3 My father, having a white sunshade held over my bed,
brought me up, a dear son, of good birth, a light-bringer, so
hardly got.

4 When I awoke after sleeping on the glorious bed I then
saw the pale sunshade by means of which I had gone to purgatory.
(Kings, having to be very harsh, accumulated much cemerit leading to
Niraya[hell]. He in the third previous rebirth from now to Niraya had gone.)

5 At the sight of the sunshade a terrible dread arose in me. I
reached the decision “How shall I get release from this ?”

6 A devata(goddess) who formerly had been a blood-relation of mine,
(his mother in previous birth)
desiring my will, seeing me anguished, advised me about
the (kinds of) behaviour (to escape becoming king):

7 “Show no intelligence, to all creatures be like a fool, let all
people heap scorn on you—thus will there be release for you.”
(act like a dumb, deaf & crippled)

8 When this had been said I spoke these words to her, “ I will
do your bidding as you say, devata. You wish me release, my
dear, you wish me welfare, devata.”

9 When I had heard her words I obtained as it were dry land in
the sea. Exultant, thrilled in mind, I resolutely determined on
the three factors:

10 I was dumb, deaf, a cripple—unable to walk. Resolutely
determining on these factors I lived for sixteen years.

11 Then they, rubbing my hands, feet, tongue and ears, seeing
no defect in me designated me ‘inauspicious one’.

12 Then all the people of the country, the generals and priests,
all being unanimous, approved of casting me aside.

13 I, when I had heard their opinion, was exultant, thrilled in
mind (for) the purpose for which I had practised austerity
was a purpose that had prospered for me.

14 Having bathed me, rubbed me with ointment, fastened the
royal diadem (to my head), having ceremonially anointed me,
they had me make a circuit of the city under the sunshade.

15 Holding it aloft for seven days, (one day) when the orb of the
sun had arisen the charioteer, having taken me out in a
chariot, came to a wood.

16 Keeping the chariot in an open space, the bridled horse set
free from his hand, the charioteer dug a pit to bury me in the
ground.

17 Fearing for the resolute determination that in the various
ways I was resolutely determined on, I did not break that
resolute determination which was for the sake of Awakening
itself.

18 Mother and father were not disagreeable to me and nor was
self disagreeable to me. Omniscience was dear to me,
therefore I resolutely determined on that itself.

19 Resolutely determining on those factors I lived for sixteen
years. There was no one equal to me in resolute determination
this was my perfection of Resolute Determination.



THE PERFECTION OF TRUTH[]

(Saccaparamita)

III.7 CONDUCT OF THE MONKEY-KING(27)[]

(Kapirajacariyam) See Vānarinda-Jātaka # 57

1 When I was a monkey (living) in a lair in a cleft of a river-bank,
harrassed by a crocodile, I had no opportunity of going (to the island).

2 In that place where I used to stand (on the rock when I had jumped) from
the hither bank and descended on the further (bank) , there sat
the crocodile, an enemy, a killer, fierce of aspect.

3 He spoke to me saying ‘Come'. ‘I am coming’ I said to to him.
Stepping on to his head, I gained the further bank.

4 No untruth was spoken to him, I acted according to my word.
There was no one to equal me in truth—this was my perfection
of Truth.




III.8 CONDUCT OF WISE SACCA(28)[]

(Saccasavhayapanditacariyam)

1 And again, when I was the ascetic called Sacca I protected the
world by means of truth, I made the people united.



III.9 CONDUCT OF THE YOUNG QUAIL(29)[]

(Vattapotakacariyam) See Vaṭṭaka-Jātaka # 35

1 And again, when I was a young quail in Magadha, wings (as
yet) not grown, newly hatched, a morsel of flesh in the nest,

2 My mother reared me (on food) she brought in her beak;
I lived by means of contact with her, I had no bodily
strength.

3 Every year in the hot season a forest-fire would blaze. (Once)
the fire , black-trailed, came close to us.

4 The great fire, making sounds like Dhuma Dhuma, a
blazing fire, gradually came close to me.

5 My mother and father, alarmed and terrified with fear at the
ferocity of the fire, abandoning me in the nest, saved themselves.

6 I strove with feet, with wings. I had no bodily strength. As I
could not go, there I thought thus then:

7 Those to whom I, alarmed, terrified, trembling, should run,
have gone leaving me behind. How should I act today?

8 In the world is the quality of morality, there is truth, purity,
mercy. By this truth I will make a supreme asseveration of
truth:

9 Reflecting on the power of Dhamma, remembering former
Conquerors, relying on the power of truth, I made an asseveration
of truth:

10 “Wings there are that fly not, feet there are that walk not
Mother and father are gone away. Jataveda (fire), recede.”

11 With truth asseverated by me, the great burning fire drew
back sixteen karlsas (and was) like a fire that has reached
water. There was no one to equal me in truth—this was my
perfection of Truth.



III.10 CONDUCT OF THE FISH-KING(30)[]

(Maccharajacariyam) See Maccha-Jataka #75

1 And again, when I was a fish-king in a large lake the water in
the lake dried up in the hot season in the heat of the sun.

2 Then crows and vultures and herons, hawks and falcons,
sitting near the fish devoured them day and night.

3 Oppressed there together with my relations, I thought thus,
“Now, by what means can I set free my relations from
suffering ? ”

4 Having considered the good in Dharnma, I saw truth as a
support. Standing firm in truth, I removed that great
destruction of my relations.

5 Having recollected the true Dharnma, considering the highest
good, I made an asseveration of truth that would be lasting,
eternal in the world:

6 “As long as I (can) remember about myself, ever since I have
come to (years of) discretion I am not aware of having hurt
intentionally even one living thing. By this utterance of truth
may Pajjunna(King of gods aka Sakka/Indra)pour down rain.

7 Thunder, Pajjunna! Destroy the treasure-trove of the crows,
besiege the crows with grief, set free the fishes from grief.”

8 And immediately after the glorious (asseveration of) truth was
made, Pajjunna thundered out; and in a moment he poured
down rain filling uplands and lowlands.

9 Putting forth the utmost energy for the glorious (asseveration
of) truth, relying on the power and incandescence of truth, I
made a great storm-cloud rain down. There was no one to equal
me in truth—this was my perfection of Truth.



III.11 CONDUCT OF KANHADIPAYANA(31)[]


(Kanhadipayanacariyam) Kaṇhadīpāyana-Jātaka #444

1 And again, when I was Kaphadipayana, a seer, I fared
dissatisfied for more than fifty years.

2 No one knew of this dissatisfied mind of mine for I told no
one; the dissatisfaction went on in my mind.

3 A fellow Brahma-farer, Mandabya, a friend of mine, a great
seer, in connexion with a former deed acquired impalement
on a stake.

4 I, after attending to him, restored him to health. Having asked
permission I went back to what was my own hermitage.

5 A brahman friend of mine, bringing his wife and little son—
the three people, coming together, approached as guests.

6 While I was exchanging greetings with them, seated in my own
hermitage, the youth threw a ball along (and) angered a
poisonous snake.

7 Then that little boy, looking for the way by which the ball had
gone, touched the head of the poisonous snake with his hand.

8 At his touch, the snake, angered, relying on its strong venom,
angry with utmost anger, instantly bit the youth.

9 As he was bitten by the poisonous snake the youth fell to the
ground, whereby afflicted was I; that sorrow (of the parents)
worked on mine.

10 Comforting them that were afflicted, shaken by grief, first of
all I made the highest, supremely glorious asseveration of
truth:

11 “For just seven days I, with a mind of faith, desiring merit,
fared the Brahma-faring. After that, this that was my faring
for fifty years and more'

12 I fared only unwillingly. By this truth may there he well
being , the poison destroyed, may Yannadatta(boy's name) live.”

13 With this (asseveration of) truth made, by me, the brahman
youth who had trembled with the strength of the poison,
rousing himself, stood up and was well. There was no one
equal to me in truth—this was my perfection of Truth.



III.12 CONDUCT OF SUTASOMA(32)[]


(Sutasomacariyam) Mahā-Sutasoma-Jātaka #537

1 And again, when I was Sutasoma, lord of the earth, captured
by a man-eater I remembered my promise to a brahman.

2 Having strung up a hundred warrior-nobles by the palms of
their hands (with a hole made for rope), having let them dry out,
he brought me for sacrifice.

3 The man-eater asked me, “Is it that you wish your release?
I will act according to your pleasure if you will come to see me
again.”

4 Having assured him of my return at dawn, approaching the
delightful city, I renounced the kingdom then.

5 Recollecting the Dhamma of the good followed by former
Conquerors, giving the wealth to the brahman, I approached
the man-eater.

6 I had no doubt whether he would kid me or not. Protecting
truth-speaking I approached to sacrifice my life. There was no
one to equal me in truth—this was my perfection of Truth.



THE PERFECTION OF LOVING-KINDNESS[]

(Mettaparamita)

III.13 CONDUCT OF SUVANNA-SAMA(33)[]

(Suvannasamacariyam) See Sama-Jataka #540

1 When in a wood I was Sama, created by Sakka, I brought the
lions and tigers in the forest to loving-kindness.

2 Surrounded by lions and tigers, by leopards, bears, buffaloes
and by spotted deer and wild boar I lived in the wood.

3 No one was frightened of me nor did I fear anyone ; sustained
by the power of loving-kindness I delighted in the forest then.



III.14 CONDUCT OF EKARAJA(34)[]

(Ekarajacariyam) See Ekarāja-Jātaka # 303

1 And again, when I was called Ekaraja, widely famed, resolutely
determining on the supreme morality ,I governed the great
earth.

2 Without exception T practised the ten skilled ways of acting, I
treated the populace kindly with the four bases of generosity.

3 While I was being diligent thus for the sake of this world and
the next. Dahhasena, having approached, sacking my city (by
force of arms),

4 Getting complete possession of the dependants of the king, the
townspeople together with the armed forces and with the
country-folk, buried me in a pit.

5 When he had captured the (whole) body of ministers, the
prosperous kingdom, my inner city(Royal palace), I saw even my dear son
taken. There was no one to equal me in loving-kindness—this
was my perfection of Loving-kindness.



THE PERFECTION OF EQUANIMITY[]

(Upckkhaparamita)

III.15 THE GREAT ASTOUNDING CONDUCT(35)[]

(Mahalomahamsacariyam)

1 I lay down in a cemetery leaning against a skeleton. Crowds
of rustic children approached me and displayed a great deal of
derisive behaviour.

2 Others, exultant, thrilled in mind, brought (me) offerings of
many perfumes and garlands and a variety of food.

3 Those who caused me anguish and those who gave me
happiness—I was the same to them all; kindliness, anger did
net exist.

4 Having become balanced toward happiness and anguish,
toward honours and reproaches , I was the same in all circum
stances—this was my perfection of Equanimity.

Concluded is the Exposition on the Perfection of Equanimity



ENVOI-VERSES[]


1 Having thus experienced manifold anguish and manifold
happiness in a variety of past lives, I attained supreme
Self-Awakening.

2 Having given gifts that should have been given, having
fulfilled morality in its entirety, having gone to perfection
in renunciation, I attained supreme Self-Awakening.

3 Having inquired of the learned, having engaged in supreme
energy, having gone to the perfection of patience, I attained
supreme Self-Awakening.

4 Having made resolute determination firm, guarding truth
speaking, having gone to the perfection of loving-kindness, I
attained supreme Self-Awakening.

5 Toward gain and non-gain, toward honour and reproach ,
toward respect and disrespect—having been the same in all
circumstances, I attained supreme Self-Awakening.

6 Having seen indolence as a peril and output of energy as
peace, be putters forth of energy—this is the teaching of the
Buddhas.

7 Having seen contention as a peril and non-contention as
peace, be united, tender-hearted—this is the teaching of
the Buddhas.

8 Having seen negligence as a peril and diligence as peace,
develop the eight-fold Way—this is the teaching of the
Buddhas.

The Lord, in this way illustrating his own former
conduct, spoke the disquisition on Dhamma called Heroic
Stories of the Buddha

Concluded is the Basket of Conduct

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