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Jātakuddharaṇaṃ.
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The Source of the Jātakas.
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Jātakuddharaṇaṃ pana evaṃ veditabbaṃ.
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The extraction of the Jātakas, however, should be understood as follows:
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Meṇḍakapañhatatiyavagge pañca pañca pañhā.
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In the third section concerning Meṇḍaka's questions, there are five questions, five each.
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"Acetanaṃ brāhmaṇa asuṇantaṃ - pe - pucchasi taṃ kissa hetu"ti idaṃcatukkanipāte āgataṃpalāsajātakaṃ sadhāya vuttaṃ.
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"O Brahmin, you ask one who is senseless and unhearing... why is that? " This was said referring to the Palasa Jataka, which occurs in the Book of Fours.
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Katamaṃ taṃ jātakanti?'
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Which Jataka is that?
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Acetanaṃ brāhmaṇā'ti idaṃ sathā parinibbānamañce nipanno ānadatheraṃ ārabbha kathesi.
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The brahmin Acetana,' this the Teacher spoke, concerning the Elder Ānanda, while lying on the bed of final Nibbāna.
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"So pāyasmā rukkhadevatā panā ahamevā"ti.
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"Venerable sir, *I am* indeed the tree deity."
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Palāsajātakaṃ samattaṃ.
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The Palāsa Jātaka is complete.
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"Iti phadanarukkhā'pi tā devatā - pe - bhāradvāja suṇohi me"ti āgataṃ.
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"Even the tree deities of the spreading branches… listen to me, O Bharadvaja," thus it came.
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Idañca terasanipātephadanajātakaṃ sadhāya vuttaṃ.
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And this is the Phandana Jataka, the thirteenth in the group, spoken with reference to that.
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Katamaṃ taṃ jātakanti?
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What is that Jataka?
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"Kuṭhārihatho puriso'ti idaṃ sathā rohiṇīnadītīre viharanto ñātakānaṃ kalahaṃ ārabbha kathesi vanasaṇḍe devatā aha"nti.
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"As a man with an axe," this the Teacher said while dwelling on the bank of the Rohiṇī River, concerning a quarrel among relatives. The woodland deity spoke.
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Phadanajātakaṃ dutiyaṃ terasanipātaṃ.
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The Phandana Jataka, the second in the thirteenth nipāta.
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Meṇḍakapañhacatuthavagge devadattabodhisattādhikasampañhe bāvīsatijātakāni āgatānī'ti.
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In the fourth section of the Meṇḍaka Questions, twenty-two Jātakas appear, dealing especially with the Bodhisatta Devadatta.
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"Bhante nāgasena, tumhe bhaṇatha?
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"Venerable Nagasena, do you say
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Devadattoekantakaṇho ekantakaṇhehi dhammehi samannagato, bodhisatto ekantasukkehi dhammehi samannagato'ti.
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that Devadatta is entirely dark, endowed with utterly dark qualities, while the Bodhisatta is entirely bright, endowed with utterly bright qualities?
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Puna ca devadatto bhave bhave yasena ca pakkhena ca bodhisattena samasamo hoti kadāci adhikataro vā yadā devadatto nagare bārāṇasiyaṃ brahmadattassa rañño purohitaputto ahosi, tadā bodhisatto chavakacaṇḍālo vijjādharo, vijjaṃ parijapivā akāle ambaphalāni nibbattesi.
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But furthermore, in life after life, Devadatta was equal to the Bodhisatta in fame and following, and sometimes even surpassed him. For instance, when Devadatta was the son of the royal priest in the city of Varanasi under King Brahmadatta, the Bodhisatta was a *chavaka* outcaste, a master of spells, who, after reciting a spell, caused mangoes to ripen out of season.
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Etha tāva bodhisatto devadattena jātiyā nihīno yasasā ca nihīno - pe - puna ca paraṃ yadā devadatto tāpo nāma rājā ahosi tadābodhisatto tassa putto dhammapālo nāma ahosi tadā so rājā sakaputtassa hathapāde sīsañca chidāpesi.
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Even then, the Bodhisatta was inferior to Devadatta in birth and fame… Furthermore, when Devadatta was a king named Tapa, the Bodhisatta was his son named Dhammapala. At that time, that king ordered his own son’s hands, feet, and head to be cut off.
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Tatha tāva devadattoyeva uttaro adhikataro.
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Thus, even then, Devadatta was superior and greater.
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Ajjetarahi ubho'pi sakyakule jāyisu.
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Now, in this life, both were born in the Sakya clan.
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Bodhisatto buddho ahosi sabbaññu lokanāyako.
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The Bodhisatta became the Buddha, the All-Knowing Leader of the World.
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Devadatto atidevassa sāsane pabbajivā iddhiṃ nibbattevā buddhālayaṃ akāsi.
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Devadatta, having gone forth in the dispensation of the Sugata, attained psychic powers and then caused harm to the Buddha.
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Kinnu kho bhante nāgasena yaṃ mayā bhaṇitaṃ taṃ sabbaṃ tathaṃ udāhu vitathanti?
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Venerable Nagasena, is everything I have said true or false?
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"Ayampana milidaraññā yāni bāvīsatijātakāni nissāya pucchito hoti tāni mayā uddharivā idha kathetabbāni.
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" "This question, O King Milinda, is based on twenty-two Jatakas, which must be extracted and related here."
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Tatha ca,'yadā ca devadatto nagare bārāṇasiyaṃ brahmadattassa rañño purohitaputto ahosi tadā bodhisatto chavakacaṇḍālo ahosi vijjādharo vijjaṃ parijapivā akāle ambaphalāni nibbattesi.
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And so, when Devadatta was the son of the royal priest in the city of Varanasi, under King Brahmadatta, the Bodhisatta was an outcaste named Chavaka, a master of spells who, by reciting his spells, caused mangoes to grow out of season.
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Etha tāva bodhisatto devadattato jātiyā nihīno yasasā ca nihīno.
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Now, at that time, the Bodhisatta was inferior to Devadatta both in birth and in fame.
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"Idampana vacanaṃ jetavanārāme viharantena sathārā terasanipāte devadattamārabbha kathitaṃ ambajātakaṃ sadhāya vuttaṃ hoti.
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This statement was made by the Teacher while dwelling in Jetavana, in the thirteenth section, concerning Devadatta, and it was spoken with reference to the Amba Jataka.
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Devadatto hi "ahaṃ buddho bhavissāmi - pe - caṇḍālaputto ahamevā"ti.
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For Devadatta [thought], "I shall become a Buddha... the son of an outcaste was myself."
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Evametaṃ milidaraññā imaṃ ambajātakaṃ sadhāya kathitaṃ hotīti idaṃ rañño ābhataṃ paṭhamaṃ jātakaṃ.
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Thus, this Amba Jātaka was meaningfully told to King Milinda. This was the first Jātaka brought to the king.
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"Puna ca paraṃ yadā devadatto rājā ahosi mahīpati sabbakāmasamaṅgī tadā bodhisatto tassūpabhogo ahosi hathināgo sabbalakkhaṇasampanno tassa cārugativilāsaṃ asahamāno rājā vadhaṃ icchanto hathācariyaṃ evamavova?
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"Furthermore, when Devadatta was a king, lord of the earth, endowed with all desired things, the Bodhisatta was his mount, a royal elephant, perfect in all characteristics. Unable to bear the king’s charming gait and grace, the king, desiring his death, said to the elephant trainer:
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"Asikkhito te ācariya hathināgo tassa ākāsagamanaṃ nāma kāraṇaṃ hotī"ti tathapa tāca bodhisatto devadattato jātiyā nīhīno, lāmako tiracchānagato"ti.
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‘Your elephant is untrained—the reason is that he cannot fly through the sky.’ Thus even though the Bodhisatta was by birth superior to Devadatta, he was considered lowly, being an animal."
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Idampana vacanaṃ milidaraññā veḷuvane viharantena sathārā ekakanipāte devadattamārabbhakathitaṃ dummedhajātakaṃ sadhāya vuttaṃ hoti dhammasabhāyaṃ bhikkhu'āvuso devadatto - pe - hathi pana ahamevā"ti evametaṃ milidarañño imaṃ dummedhajātakaṃ sadhāya kathitaṃ hotīti.
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This statement was made by the Teacher while dwelling in the Veḷuvana grove, in reference to Devadatta, as told in the Dummedha Jātaka of the Ekaka Nipāta. It was spoken in the Dhamma assembly to the monks: "Friends, Devadatta … but the elephant was indeed me." Thus, the Teacher related this Dummedha Jātaka for this purpose.
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Dutiyaṃ jātakaṃ.
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The second Jātaka.
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Puna ca paraṃ yadā devadatto manusso ahosi.
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Furthermore, when Devadatta was a human being,
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Pavane naṭṭhāyiko tadā bodhisatto mahāpathavi nāma makkaṭo ahosi.
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he was an expert archer in the woods. At that time, the Bodhisatta was a monkey named Mahāpathavi.
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Ethapi tāva dissati viseso manussassa ca tiracchānagatassa ca.
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Even here, the difference between a human and an animal is evident.
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Ethapi tāva bodhisatto devadattato jātiyā nihīno'ti imaṃ pana vacanaṃ milidaraññā veḷuvane viharantena sathārā tiṃsanipāte devadattassa silāpavijjhanamārabbha kathitaṃ mahākapijātakaṃ sadhāya vuttaṃ hoti?
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Even here, the Bodhisatta was inferior to Devadatta by birth. But was this statement made by the Teacher while dwelling in the Bamboo Grove in Milidara Forest, regarding the story of the Great Monkey Jātaka, which was told in the Thirtieth Nipāta in reference to Devadatta’s throwing a stone?
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"Tena hi dhanuggahe payojevā - pe - kapirājā ahamevā"ti evametaṃ milidaraññā imaṃmahākapijātakaṃ sadhāya vuttaṃ hotīti.
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"Therefore, with bow in hand...the monkey king was indeed me." Thus, in Milidara Forest, this Great Monkey Jātaka was spoken with reference to this.
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Tatiyaṃ jātakaṃ.
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The third Jātaka.
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"Pūna ca paraṃ yadā devadatto manusso hoti soṇuttaro nāma nesādo balavā balavataro nāgabalo tadābodhisatto chaddanto nāma nāgarājā ahosi.
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"Furthermore, when Devadatta was a human named Soṇuttara, a strong hunter, stronger than strong, with the strength of an elephant, and the Bodhisatta was the elephant king named Chaddanta,
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Tadā luddako taṃ hathināgaṃ ghātesi.
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even then that hunter killed the elephant.
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Tathapi tāva devadatto adhikataro"ti idaṃ vacanaṃ milidaraññā jetavane mahāvihāre vihārantena sathārā tiṃsanipāte ekaṃ daharabhikkhuniṃ ārabbha kathitaṃ chaddantajātakaṃ sadhāya vuttaṃ hoti tatha bhagavatā vithārato desitaṃ chaddantajātakaṃ taṃ mayā idha saṅkhepato uddharivā kathetabbameva.
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Yet still, Devadatta was worse." This statement was made by the Teacher dwelling at the great monastery of Jetavana in the Milinda forest, with the Chaddanta Jātaka in mind, in reference to a young nun in the Thirtieth Nipāta. The Blessed One expounded the Chaddanta Jātaka in detail. Here, I have summarized it briefly to convey the essence.
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"Sā kira sāvathiyaṃ - pe - sā pana bhikkhuṇī pacchā vipassivā arahattaṃ pattā"ti.
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"She, it is said, was in Sāvatthī... Later, that nun attained arahantship through insight."
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Evametaṃ milidaraññā imaṃ chaddantajātakaṃ sadhāya vuttaṃ hoti.
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Thus, in the Milinda forest, this Chaddanta Jātaka was spoken with this meaning.
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Catuthājātakaṃ.
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The fourth Jātaka.
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Puna ca paraṃ yadā devadatto manusso ahosi vanacarako aniketavāsī tadā bodhisatto sakuṇo ahosi tittiro mantajjhāyī.
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"Furthermore, when Devadatta was a human, a wandering forest-dweller without fixed abode, the Bodhisatta was a bird, a partridge skilled in reciting mantras.
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Tadā so vanacarako taṃ sakuṇaṃ ghātesi.
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Then that forest-dweller killed that bird.
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Tathapi tāva devadatto jātiyā adhikataro"ti idampana vacanaṃ milidaraññā gijjhakūṭe viharantena sathārā navakanipāte devadattassa vadhāya parisakkanaṃ ārabbha kathitaṃ daddarajātakaṃ (tittirajātakaṃ) sadhāya vuttaṃ hoti.
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Even so, Devadatta was worse by birth." This statement was made by the Teacher dwelling in the Milinda forest on Vulture’s Peak, in reference to Devadatta’s attempts at murder, spoken in the Ninth Nipāta, with the Daddara Jātaka (Tittira Jātaka) in mind.
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"Tasmiṃ samaye dhammasabhāyaṃ kathaṃ samuṭṭhāpesuṃ - pe - tittirapaṇḍito pana ahamevā"ti.
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"At that time, in the Dhamma assembly, discussions arose... The wise partridge was indeed myself."
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Evametaṃ milidaraññā imaṃ daddarajātakaṃ sadhāya kathitaṃ hotīti.
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Thus, this Daddara Jātaka was spoken with this meaning in the Milinda forest.
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Pañcamajātakaṃ.
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The fifth Jātaka.
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"Puna ca paraṃ yadā devadatto kalābu nāma bārāṇasirājā ahosi tadā bodhisatto tāpaso ahosi khantivādī.
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"Furthermore, when Devadatta was King Kalābu of Bārāṇasī, the Bodhisatta was an ascetic named Khantivādī.
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Tadā so rājā tassatāpasassa kuddho hathapāde vaṃsakalīre viya chedāpesi.
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Then that king, enraged, had the ascetic’s hands and feet cut off as if they were bamboo shoots.
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Tathapi tāva devadattoyeva adhikataro jātiyā ca yasena cā"ti idampana vacanaṃ milidaraññā jecavane viharantena sathārā catukkanipāte ekaṃ kodhanabhikkhuṃ ārabbha kathitaṃ khantivādijātakaṃ sadhāya vuttaṃ hoti.
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Yet still, Devadatta was worse, both in birth and in reputation." This statement was made by the Teacher, while dwelling in Jetavana, in reference to an angry monk in the Fourth Nipāta. The Khantivādī Jātaka was spoken with this in mind, in the Milinda Forest.
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"Sathā pana taṃ bhikkhuṃ kasmāvaṃ - pe - khantivāditāpasopana ahamevā"ti evametaṃ milidaraññā imaṃ khantivādijātakaṃ sadhāya vuttaṃ hotīti.
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"The Teacher then asked that monk why... The ascetic Khantivādī was indeed myself." Thus, this Khantivādī Jātaka was spoken with this meaning in the Milinda Forest.
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Paṭṭhajātakaṃ.
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The First Jātaka.
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Puna ca paraṃ yadā devadatto ahosi vanacaro tadābodhisatto nadiyo nāma vānarido ahosi.
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Furthermore, when Devadatta was a forest-dweller, the Bodhisatta was a monkey named Nadiya.
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Tadāpi so vanacaro taṃ vānaridaṃ ghātesi saddhiṃ mātarā katiṭṭhabhātikenapi.
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Even then, that forest-dweller killed that monkey along with his mother and a younger brother.
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Tathapi tāva devadattoyevaadhikataro jātiyā"ti idaṃ pana vacanaṃ milidaraññā veḷuvane viharantenasathārā dukanipāte devadattaṃ ārabbha kathitaṃ cullanadiyajātakaṃ sadhāya vuttaṃ hoti.
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Still, Devadatta was the more senior by birth. This statement, referring to Devadatta, was made by the Teacher while dwelling in the Veḷuvana monastery in the Milinda forest discussions, in connection with the Culla-Nadiya Jātaka.
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"Ekadivasañhi bhikkhū dhammasahāyaṃ - pe - supaṇṇarājā pana ahamevā"ti evametaṃ milidaraññā imaṃ paṇḍarajātakaṃ sadhāya paratoghosavasena bodhisatto paṇḍarako nāma nāgarāja ahosī"ti kathitaṃ hoti tathāhi imasmiṃ jātake bodhisatto supaṇṇarājā yevā'ti.
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"One day, monks, friends in the Dhamma…pe… but the golden-winged king was indeed myself." Thus, in the Milinda forest, this Paṇḍara Jātaka was spoken to illustrate, through another's voice, how the Bodhisatta was the Nāga king named Paṇḍaraka. For in this Jātaka, the Bodhisatta was indeed the golden-winged king.
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Aṭṭhamaṃ jātakaṃ.
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The eighth Jātaka.
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Puna ca paraṃ yadā devadatto manusso ahosipavane jaṭilako tadā bodhisatto tacchako nāma mahāsūkaro ahosi.
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Furthermore, when Devadatta was a human being, a matted-haired ascetic in the forest, the Bodhisatta was a great boar named Tacchaka.
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Tathapi tāva devadattoyeva jātiyā adhikataro"ti idampana vacanaṃ milidaraññā jetavane viharantena sathārā pakiṇṇakanipāte dve mahallake there ārabbha kathitaṃ tacchakasūkarajātakaṃ sadhāya vuttaṃ hoti.
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Even then, Devadatta was the more senior by birth. This statement was spoken by the Teacher while dwelling at Jetavana monastery in reference to the Tacchaka-Sūkara Jātaka, related in the Pakiṇṇaka-nipāta about two elderly elders.
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"Mahākosalo pana bimbisārassa dhitaraṃ dento - pe -rukkhadevatā pana ahamevā"ti.
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"King Mahākosala, while giving Bimbisāra’s daughter… the tree-deity was indeed myself."
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Evametaṃ milidaraññā imaṃ tacchakasūkarajātakaṃ sadhāya paratoghosavasena bodhisatto mahātacchakasūkaro nāma ahositi kathitaṃ tathā hi imasmiṃ jātake bodhisatto rukkhadevatāyeva ahosīti.
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Thus, in the Milinda forest, this Tacchaka-Sūkara Jātaka was spoken to illustrate how the Bodhisatta, through the prompting of another, was the great boar named Tacchaka. For in this birth story, the Bodhisatta was indeed the tree-deity.
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Navamaṃ jātakaṃ.
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The ninth Jātaka.
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Puna ca paraṃ yadādevadatto cetiyesu suraparicaro nāma rājā ahosi upari purisamatte gaganevehāsaṅgamo, tadā bodhisatto kapilo nāma brāhmaṇo ahosi.
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Furthermore, when Devadatta was a king named Suraparicāra among the cetiyas, moving through the sky above human height, the Bodhisatta was a brahmin named Kapila.
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Tathapi tāva devadattassa pathavippavesamārabbha kathitaṃ cetiyajātakaṃ sadhāya vuttaṃ hoti.
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Even then, regarding Devadatta’s sinking into the earth, the Cetiya Jātaka was spoken, establishing the meaning:
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"Tasmiñhi divase bhikkhū dhammasahāyaṃ.
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"On that day, monks, friends in the Dhamma...
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Pe-kapila-brāhmaṇo pana ahamevā"ti evañcetaṃ milidaraññā idaṃcetiyajātakaṃ sadhāya vuttaṃ hotīti.
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but the brahmin Kapila was indeed myself." Thus, in the Milinda forest, this Cetiya Jātaka was spoken, establishing the meaning.
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Dasamaṃ jātakaṃ.
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The tenth Jātaka.
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Puna ca paraṃ yadā devadatto manusso ahosi sāmo nāma, tadā bodhisatto rūrunāma migarājā ahosi.
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Furthermore, on another occasion, when Devadatta was a human named Sama, the Bodhisatta was a deer king named Ruru.
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Tathapi tāva devadattoyeva jātiyā adhikataro'ti idampana vacanaṃ milidaraññā jetavane viharantena sathārā terasakanipāte devadattamārabbhakathitaṃ rūrūmagarājajātakaṃ sadhāya vuttaṃ hoti.
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Even then, Devadatta was superior by birth—this statement, made by the Teacher while dwelling in Jetavana, concerning Devadatta, referring to the Ruru Deer King Jataka recited in the thirteenth nipata, was spoken considering the occasion.
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So kira bhikkhūhi'bahupakāro āvuso-perūrumigo pana ahamevā"ti.
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It is said that the monks [remarked], "Friend, the deer Ruru was very helpful—but I was the one who..."
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Evametaṃ milidaraññā imaṃrūrumigajātakaṃ sadhāya vuttaṃ hotī'ti ekādasamaṃ jātakaṃ.
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Thus, this Ruru Deer Jataka was spoken by the Teacher considering this occasion. This is the eleventh Jataka.
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"Puna ca paraṃ yadā devadatto manusso ahosi luddako pavanacaro, tadā bodhisatto hathināgo ahosi so luddako tassa hathināgassa sattakkhattuṃ dante chidivā hari tathapi tāva devadattoyeva yoniyā adhikataro'ti idampana vacanaṃ milidaraññā jetavane viharantena sathārā ekakanipāte devadattamārabbha kathitaṃ sīlavanāgarājajātakaṃ sadhāya vuttaṃ hoti.
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"Furthermore, when Devadatta was a human being, a hunter who roamed the woods, at that time the Bodhisatta was an elephant. That hunter cut the tusks of that elephant seven times and took them away, yet even then Devadatta was superior in rebirth." This statement was made by the Teacher while dwelling in Jetavana, concerning Devadatta, in the Ekakanipāta, illustrating the Sīlavanāgarājajātaka.
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Dhammasabhāyañhi bhikkhū'āvuso devadatto - pe - sīlavanāgarājā pana ahamevāti.
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For in the Dhamma assembly, the monks said, "Friend Devadatta..." and "The virtuous elephant king was indeed I myself."
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Evametaṃ milidaraññā imaṃ sīlavanāgarājajātakaṃ sadhāya vuttaṃ hotī'ti dvādasamaṃ jātakaṃ.
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Thus, O King Milinda, this Sīlavanāga-rāja Jātaka was related in connection with this. The twelfth Jātaka.
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Puna ca paraṃ yadā devadatto sigālo ahosi khattiyadhammo, so yāvatā jambudīpe padesarājāno te sabbe anuyutte akāsi, tadā bodhisatto vidhuro nāma paṇḍito ahosi tathapi tāva devadattoyeva yasena adhikataro'ti idampana vacanaṃ milidaraññā veḷuvane viharantena sathārā dukanipāte devadattamārabbha kathitaṃ sabbadāṭhajātakaṃ sadhāya vuttaṃ hoti.
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Furthermore, when Devadatta was the jackal Khattiyadhamma, he made all the regional kings in Jambudīpa his followers. At that time, the Bodhisatta was the wise Vidhura. Yet even then, Devadatta surpassed him in fame. This statement was spoken by the Teacher while dwelling in the Veḷuvana bamboo grove, in the Dukanipāta, concerning Devadatta, with reference to the Sabbadāṭha Jātaka:
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"Devadatto ajātasattuṃ pasādevā - pe - purohito pana ahamevā"ti.
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"Devadatta won over Ajātasattu... but I was the chaplain."
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Evametaṃ milidaraññā imaṃ sabbadāṭhika jātakaṃ sadhāya vuttaṃ paratoghosavasena "so yāvatā jambudīpe padesarājāno, te sabbe anuyutte akāsī"ti vuttaṃ tadā hi sona sabbe rājāno anuyutte akāsī'ti.
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Thus, in the Milinda wilderness, this Jātaka of the complete tooth was told with conviction. It was said through the voice of another, "All the regional kings who were in Jambudīpa, he made them all subject." At that time, Sona indeed made all the kings subject.
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Terasamaṃ jātakaṃ.
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The thirteenth Jātaka.
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Puna ca paraṃ yadā devadatto sathināgo huvā laṭukikāya sakuṇikāya puttakeghātesi, tadā bodhisatto'pi hathināgo ahosi yuthapati tatha tāva ubho'pi samasamā ahesunti' idampana vacanaṃ milidaraññā veḷuvane viharantena sathārā pañcakanipāte devadattamārarabbha kathitaṃ laṭukikajātakaṃ sadhāyavuttaṃ hotī'ti cuddasamaṃ jātakaṃ.
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Furthermore, when Devadatta, being a treacherous elephant, killed the chicks of a quail, the Bodhisatta was also an elephant, the leader of the herd, and thus both were equal in strength at that time. This statement was spoken by the Teacher while dwelling in the Bamboo Grove near Rājagaha, concerning Devadatta, in the Fifth Nipāta, reciting the Laṭukika Jātaka. This is the fourteenth Jātaka.
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Puna ca paraṃ "yadā devadatto yakkho ahosi adhammo nāma, tadā bodhisattopi yakkho ahosi dhammo nāma.
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Furthermore, "When Devadatta was a yakkha named Adhammo, the Bodhisatta was also a yakkha named Dhammo.
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Tathapi tāva ubhopi samasamā ahesunti"idaṃ pana vacanaṃ milidaraññā jetavane viharantena sathārā ekādasakanipāte devadattassa pathavippavesamārabbha kathitaṃ dhammadevaputta jātakaṃ sadhāya vuttaṃ hoti.
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Even then, the two were equal," this statement was spoken by the Teacher while dwelling in Jetavana, concerning Devadatta's sinking into the earth, referring to the Dhammadevaputta Jātaka in the Eleventh Nipāta.
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"Tadā bhikkhu dhammisabhāyaṃ dhammadevaputto pana ahameva sammāsambuddho"ti.
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"At that time, monks, in the assembly of the righteous, the Dhammadevaputta was none other than myself, the Perfectly Enlightened One."
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Evametaṃ milidarañño imaṃ dhammadevaputtajātakaṃ sadhāya vuttaṃ hotīti paṇṇarasamaṃ jātakaṃ.
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Thus, this Dhammadevaputta Jātaka was spoken referring to King Milinda. This is the fifteenth Jātaka.
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Puna ca paraṃ yadā devadatto nāviko ahosi, pañcannaṃ kulasatānaṃ issaro, tadā bodhisattopi nāviko ahosi pañcannaṃ kulasatānaṃ issaro tathapi tāva ubhopi samasamā'ca ahesunti"idampana milidaraññā jetavane viharantena sathārā dvādasakanipāte devadattassa pañcakulasatāni gahevā niraye paviṭṭhabhāvamārabbha kathitaṃ samuddavāṇijajātakaṃ sadhāya vuttaṃ hoti.
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Furthermore, when Devadatta was a ship captain, the lord of five hundred families, the Bodhisatta also was a ship captain, the lord of five hundred families. Even then, the two were equal." This statement was made by the Teacher while dwelling in Jetavana, concerning Devadatta taking five hundred families and entering hell, in connection with the Samuddavāṇija Jātaka, in the twelfth *Nipāta*.
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"So hi aggasāvakesu parisaṃ gahevā sopaṇḍitavaḍaḍhakī nāma ahamevā"ti.
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"He, taking the assembly, was the foolish leader named Sopaṇḍitavaḍaḍhakī—none other than myself."
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Evametaṃ milidararañañā imaṃ samuddavāṇijajātakaṃ sadhāya vuttaṃ hotī'ti.
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Thus, this Samuddavāṇija Jātaka was spoken by King Milinda.
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Soḷasamaṃ jātakaṃ.
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This is the sixteenth Jātaka.
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Puna ca paraṃ yadā devadatto sathavāho ahosi pañcannaṃ sakaṭasatānaṃ issaro, tadā bodhisattopi sathavāho ahosi pañcannaṃ sakaṭasatānaṃ issaro.
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Furthermore, when Devadatta was a caravan leader, the master of five hundred carts, the Bodhisatta was also a caravan leader, the master of five hundred carts.
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Tathapi tāva ubhopi samasamā ahesu"nti idampanavacanaṃ milidaraññā jetavane viharantena sathārā ekakanipāte anāthapiṇḍikassasahāyake tithayasāvake ārabbha kathitaṃ apaṇṇaka jātakaṃ sadhāya vuttaṃ hotī'ti.
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Even then, the two were equal." This statement was spoken by the Teacher while dwelling in Jetavana, concerning Anāthapiṇḍika’s companions, the heretical disciples, in the Ekaka Nipāta, in connection with the Apaṇṇaka Jātaka.
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Sattarasamaṃ jātakaṃ.
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This is the seventeenth Jātaka.
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Puna ca paraṃ yadā devadatto sākho nāma migarājā ahosi, tadā bodhisattopi nigrodho nāma migarājā ahosi.
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Furthermore, on another occasion, when Devadatta was a deer-king named Sākho, the Bodhisatta was also a deer-king named Nigrodha.
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Tathapi tāva ubhopi samasamā ahesunti "idampana vacanaṃ milidaraññā jetavane viharantena sathārā ekakanipāte kumārakassapamātaraṃ bhikkhuṇiṃ ārabbha kathitaṃ nigrodhamigajātakaṃ sadhāya vuttaṃ hoti sā kira rājagahanagare mahāvibhavassa seṭṭhino dhītā ahosi nigrodhamigarājā pana ahamevā"ti eva metaṃ milidaraññā imaṃ nigrodhamigarājajātakaṃ sadhāya vuttaṃ hotī'ti.
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Even then, both were equal. "This statement was made by the Teacher while dwelling in Jetavana, regarding the nun, the mother of Kumāra Kassapa, in the Ekanipāta, having recollected the Nigrodhamiga Jātaka. "She was the daughter of the wealthy merchant Mahāvibhava in Rājagaha, while I myself was the deer-king Nigrodha." Thus, this Nigrodhamigarāja Jātaka was spoken by the Elder, having recollected it.
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Aṭṭhārasamaṃ jātakaṃ.
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The eighteenth Jātaka.
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Puna ca paraṃ yadā devadatto sākho nāma senāpati ahosi, tadā bodhisatto nigrodho nāma rājā ahosi.
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Furthermore, when Devadatta was a general named Sākha, the Bodhisatta was a king named Nigrodha.
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Tathapi tāva ubhopi samasamā ahesunti idampana vacanaṃ milidaraññā veḷuvane viharantena sathārā dasakanipāte devadattāmārabbha kathitaṃ nigrodhajātakaṃ sadhāya vuttaṃ hoti.
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Even then, they were equal. This statement was made by the Teacher while dwelling in the Veluvana monastery with Milinda, referring to Devadatta in the Dasaka-nipāta, and it was spoken concerning the Nigrodha Jātaka.
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"Ekadivasañhi bhikkhū nigrodhajātakaṃ sadhāya vuttaṃ hotī'ti.
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"For on one occasion, the monks spoke about the Nigrodha Jātaka."
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Ekunavisatimaṃ jātakaṃ.
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This is the nineteenth Jātaka.
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Puna ca paraṃ sadā devadatto khaṇḍahālo nāma brāhmaṇo ahosi, tadā bodhisatto cado nāma rājakumāro ahosi.
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Furthermore, Devadatta was always a brahmin named Khaṇḍahāla, while the Bodhisatta was a prince named Canda.
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Tathāpi tāva anena khaṇḍahālo adhikataro'ti "idampana vacanaṃ milidaraññā gijjhakūṭe viharantena sathārā dasajātakedevadattamārabbha kathitaṃ cadakumārajātakaṃ sadhāya vuttaṃ taṃ saṅkhepano dassayissāma.
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Even then, Khaṇḍahāla was more wicked than he. This statement, referring to Devadatta in the tenth Jātaka, the Cadakumārajātaka, was spoken by the Teacher while dwelling at Gijjhakūṭa in Milidarañña. We shall present it briefly.
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"Tassa vathu saṅghabhedakkhadhake āgatameva cadakumāro pana ahamovā"ti evametaṃ milidaraññā imaṃ vadakumārajātakaṃ sadhāya vuttanti vīsatimajātakaṃ.
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"The story of schism and harm has already been told. But Prince Canda was I." Thus, the Elder spoke this Cadakumārajātaka. This is the twentieth Jātaka.
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Puna ca paraṃ yadā devadatto brahmadatto nāma rāja ahosi, tadā bodhisatto tassa putto mahāpadumo nāma kumāro ahosi, tadā sorājā sakaputtaṃ corappapāte khipāpesi.
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Furthermore, when Devadatta was a king named Brahmadatta, the Bodhisatta was his son, a prince named Mahāpaduma. Then, that king had his own son thrown into a robbers' pit.
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Yato kutoci pitā puttānaṃ adhikataro ahosi visiṭṭho, tathapi tāva devadattoyeva adhikataro'ti idampana evanaṃ milidaraññā jetavane viharantena sathārā dvādasakanipāte ciñcaṃ māṇavikamārabbha kathitaṃ mahāpadumajātakaṃ sadhāya vuttaṃ.
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From whatever angle, a father is superior and more distinguished to his sons, yet even then, Devadatta was the more wicked. This, in connection with Ciñcā the maiden, was spoken by the Teacher while dwelling at Jetavana monastery, in the twelfth *nipāta*, referring to the Mahāpaduma Jātaka.
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"Paṭhamabodhiyañhi dasabalassa ahaṃ tadā rājaputto, evaṃ dhāretha jātakanti, evametaṃ milidaraññā imaṃ mahāpadumajātakaṃ sadhāya puttanti ekavīsatimajātakaṃ.
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“Indeed, at the first enlightenment of the Ten-Powered One, I was then the prince. Thus, remember this birth." Thus, the Elder, referring to this Mahāpaduma Jātaka, spoke of his son. This is the twenty-first Jātaka.
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Puna ca paraṃ yadā devadatto mahāpatāpo nāma rājā ahosi, tadā bodhisatto tassa putto dhammapālo nāma kumāro ahosi, tadā so rājā sakaputtassa hathapāde sīsañca chedāpesi.
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Furthermore, when Devadatta was a king named Mahāpatāpa, the Bodhisatta was his son, a prince named Dhammapāla. Then that king ordered his own son’s hands, feet, and head to be cut off.
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Tathapi tāva devadatto yeca uttaro adhikataro"ti idampana vacanaṃ milidaraññā veḷuvane viharantena sathārā pañcakanipāte devadattassavadhaparisakkanamārabbha kathitaṃ culladhammapālajātakaṃ sadhāya vuttaṃ hoti.
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Even then, Devadatta was still more wicked and extreme. This statement was spoken by the Teacher while dwelling in the Veḷuvana monastery, concerning Devadatta’s violent conspiracy in the Pañcakanipāta, referring to the Culladhammapāla Jātaka.
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"Athekadivasaṃ bhikkhu dhammasabhāyaṃ kathaṃ dhammapālakumāro pana ahamevā"ti evametaṃ milidaraññā imaṃ culladhammapālajātakaṃ sadhāya vuttanti bāvīsatima jātakaṃ samattaṃ.
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"One day, the monks in the Dhamma hall spoke, 'Prince Dhammapāla was none other than myself.'" Thus, this Culladhammapāla Jātaka was spoken by the Teacher. This completes the twenty-second Jātaka.
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Ambajātaka-dummedhajātakāni mahākapi-
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The Amba Jātaka, the Dummedha Jātaka, the Mahākapi...
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Chaddanta-daddarañcāpi khantivādikajātakaṃ
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The Chaddanta Jātaka, the Daddara Jātaka, and the Khantivādi Jātaka.
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Cullanadiya-paṇḍaraka-tacchasukarajātakaṃ
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The Story of the Little River, the White Banyan Tree, and the Carpenter's Son
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Cetiyajātakañcāpi rūrumigidajātakaṃ
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The Cetiya Jātaka and the Rurumiga Jātaka.
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Sīlavaṃ sabbadāṭhañca laṭukikañca apaṇṇakaṃ
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Virtue is always beneficial, and the path of the quail is safe.
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Nigrodhamiga-nigrodha-cadakumārajātakaṃ
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The Nigrodha Deer and Prince Nigrodha Jātaka
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Mahāpadumakumāra-dhammapālakajātakaṃ
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The Great Paduma Prince, Dhammapala Jataka.
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Iti etāni bāvīsa jātakāni yathākkamaṃ
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Thus, these twenty-two Jātakas are in order.
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Milido nāmupadāya nāgasenassa abravīti.
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Milinda approached Nāgasena and said:
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Evañca so rājā imāni jātakāni sadhāya kathevā punapi evamāha?
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And so, having considered these Jātaka tales, the king spoke again thus:
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"Bhante nāgasena, ajjekarahi ubhopi sakyakulesu jāyiṃsu.
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"Venerable Nāgasena, today both were born in the Sakya clan.
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Bodhisattopi buddho ahosi.
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The Bodhisattva became the Buddha,
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Sabbaññu lokanāyako, devadatto tassa devātidevassa sāsane pabbajivā buddhālayaṃ akāsi.
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the All-Knowing Leader of the World, while Devadatta, having gone forth in the dispensation of that God of Gods, created a schism in the Buddha's dispensation.
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Kinnukho bhante nāgasena, yaṃ mayā bhaṇitaṃ taṃ sabbampi tathaṃ udāhu vitathanti."
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Venerable Nāgasena, is everything I have said true or false? "
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Jātakuddharaṇaṃ samattaṃ.
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The compilation of extracts from the Jātakas is complete.
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