[from V. The Third Recital]

[The Partridge Birth-Story]
596-626 ≠ Jā 319

Atīte Brahmadattamhi kārente Rājataṁ kira
In the past, it seems, when Brahmadatta was ruling

samiddhe nagare ramme pure Bāraṇasivhaye, [596]
in the successful and delightful city called Bāraṇasī,

dijakulamhi ekasmiṁ Bodhisatto nibbattiya
the Awakening One arose in a twice-born I.e. brāhmaṇa family, said to be twice born, because of the upanayana ritual in which the child is invested with the sacred thread.02 family

vayappatto, sabbasippaṁ ugaṇhitvāna, vissuto, [597]
after learning all the crafts, having come to maturity, being famous,

Takkasilāya nikkhamma, pabbajji Isipabbajaṁ.
and leaving from Takkasila, he went forth in the Seers' going-forth.

Himavantappadesamhi pañcābhiññāsu pāragū, [598]
Being one who had gained the five psychic powers in the Himālaya district,

patvā aṭṭha samāpattiyo, A more metrical reading here would have been samāpattī, which would give pathyā.03 kīḷanto jhānakīḷitaṁ,
after attaining the eight attainments, while enjoying the absorptions,

ramaṇīye vanasaṇḍe vasanto ekako bhave, [599]
and dwelling There is no finite verb in this sentence.04 alone in a delightful jungle abode,

Paccantagāmaññataraṁ gacchamāno tad-antare
while going to a certain border village, in the meantime,

loṇambilasevanatthaṁ, narā disvā pasīdiya, [600]
in order to get salt and vinegar, people, after seeing him, gaining faith,

pavane aññatarasmiṁ kāretvā pannasālakaṁ,
and making a leaf-hut in a certain forest,

paccayeh' upaṭṭhahitvā, sakkaccaṁ taṁ vasāpayuṁ. [601]
and attending on him with requisites, respectfully made him live (there).

* * *

Tasmiṁ gāme tadā eko sakuṇiko, Also spelt like this in v. 607 below, though we would expect: sākuṇik-.05 vigaṇhiya
Then in that village one fowler, after capturing

ekaṁ dīpakatittiraṁ sikkhāpetvāna pañjare [602]
pakkhipitvā, sinehena niccañ-ca paṭijaggati.

and training a decoy partridge and putting it in a cage, always looked after it with affection.

So taṁ araññaṁ netvā, tittire āgatāgate [603]
Having led him to the wilderness, when the partridges had gathered round

tassa saddena, gaṇhitvā netvāna vikkiṇāti te.
at his sound, after grabbing and carrying them away he sold them.

'Mamaṁ nissāya tittirā nassanti bahu ñātakā, [604]
(Thinking:) 'Because of me many of my partridge family are perishing,

kiṁ mayhaṁ taṁ pāpan?'-ti nirāsaddo ahosi so.
what is this wickedness to me?' he became silent.

Nissaddabhāvaṁ ñatvā so paharitvāna tittiraṁ [605]
After understanding his silence, and beating the partridge

veḷupesikā sīsamhi abhiṇham, luddako tato
with a section of bamboo on the head repeatedly, the hunter

dukkhāturāya saddaṁ karoti tittiro lahuṁ. [606]
quickly made the partridge make a sound through his suffering.

* * *

Evaṁ sakuṇiko, lobhaṁ nissāya, tittire bahū
gaṇhitvā, dīgham-addhānaṁ kappesi jīvitattano. [607]

In this way the fowler, through greed, after grabbing many partridges, made his living over a long period of time.

Dukkhāturo so tittiro iti evaṁ vicintayi:
The suffering partridge reflected thus:

“ ‘Aho ime marantū!’ ti cetanā me na vijjati, [608]
“ ‘Alas, all these die!’ it is not my intention, Lit: my intention is not found.06

paṭiccakammaṁ panidaṁ abhiṇhaṁ mama phussati, Written m.c. for phusati.07
but I am affected by the repetition of this deed,

akaronte mayi saddaṁ ete pi nāgamuṁ.” iti [609]
for when I don't make a sound they do not come.”

* * *

“Karonte yeva gacchanti ayañ-ca āgatāgate
ñātake me, gahetvāna pāpeti jīvitakkhayaṁ. [610]

And: “When I do make this (sound) my relatives come and gather round, and after grabbing them, their lives are brought to destruction.

Ettha, kin-nu idaṁ pāpaṁ mayhaṁ attheva natthi?” ti
Herein, is this a wicked deed of mine or not?”

Tato paṭṭhāya: “Ko nu kho kaṅkhaṁ chindeyya maṁ?” iti
Because of that (he thought): “Who can clear my doubts for me?”

paṇḍitaṁ so tathārūpaṁ voloketvāna vicari. [611]
he went round looking for such a wise man.

* * *

Athekadivasaṁ so te gahetvā tittire bahū
Then one day, after grabbing many partridges

pūretvā pacchiyaṁ: “Pāniṁ pivissāmi,” ti cintayi. [612]
and filling his basket, he thought: “I would like to drink water.”

Bodhisattassa assamaṁ gantvā, taṁ pañjaraṁ tato
ṭhapetvā santike tassa, pivitvā pāniyicchitaṁ, [613]

Having gone to the Awakening One's hermitage, and placed the cage there in his presence, and after drinking the water he desired,

vālukātale nipanno niddaṁ okkami tāvade.
he lay down on the sand and instantly fell asleep.

* * *

Niddokkantassa bhāvaṁ so ñatvāna tittiro tato, [614]
Understanding his sleepy nature, the partridge,

‘Kaṅkham-idaṁ tāpasam-eva pucchissāmī,’ ti cintayi,
thinking: ‘I will ask this ascetic about this doubt,’

“Jananto me sacāyaṁ so ajjevimaṁ kathessati.” [615]
(said): “If he is knowing (the answer) he will answer me today.”

Nisinno pañjare gāthaṁ pucchanto pāṭham-āha so:
While sitting in the cage he, questioning, recited this verse:

“Susukaṁ vata jīvāmi, labhāmi ceva bhuñjituṁ, [616]
“Happily indeed I live, I surely receive (enough) to eat,

paripanthe ca tiṭṭhāmi, kā su Bhante gatī mama?”
but I stand in danger, venerable Sir, what is my destiny?”

Tassa pañhaṁ vissajjento dutiyaṁ gāthaṁ āha so: [617]
Answering his question he spoke the second verse:

“Mano te nappaṇamati, pakkhi, pāpassa kammunā,
“(If) the mind is not bowed, bird, by deeds of wickedness,

apāpaṁ tassa bhadrassa, na pāpaṁ upalippati.” [618]
there is nothing wicked for the lucky one, no wickedness attaches.”

Sutvāna vacanaṁ tassa, tatiyaṁ gātham-āha so:
Having heard his statement, he spoke the third verse:

“ ‘Nātako no nisinno,’ ti bahu āgacchate ExtMhv: agacchate.08 jano, [619]
“(Thinking): ‘Our relative is sitting (there)’ many come (to see),

paṭicca kammaṁ phusati, tasmiṁ me saṅkate mano.”
I am affected by this deed, there is still a doubt in my mind.”

Sutvā so Bodhisatto taṁ catutthagātham-āha so: [620]
Having heard this the Awakening One spoke the fourth verse:

“Na paṭicca kammaṁ phusati mano, te nappadussati,
“The mind is not affected by this deed, there is no wrong for you,

appossukkassa bhadrassa na pāpaṁ upalippati.” [621]
for the lucky one who does not act no wickedness attaches.”

Evaṁ so tittiraṁ tattha saññāpesi anekadhā,
Thus he convinced the partridge in many ways,

nissāya Bodhisattaṁ kho nikkukkucco ahosi so. [622]
and through the Awakening One he became without remorse.

Sakuṇiko pabuddho so Bodhisattaṁ 'bhivandiya,
The fowler, having woken, after worshipping the Awakening One,

pañjaraṁ tattha-m-ādāya sakagharaṁ apakkami. [623]
picked up his cage from there, and left for his home.

Dhammadesanimaṁ Satthā āharitvāna, Jātakaṁ
The Teacher, having taught this Dhamma teaching,

samodhānesi sabbaṁ taṁ: “Tittiro Rahulo ahu. [624]
made the connection to all in the Birth Story: “The partridge was Rāhula.

Kaṅkhaṁ vinodayanto so: ahaṁ eva Buddho ahu.”
The one dispelling his doubts: that was I, the Awakened One.”

* * *

Taṁ Dhammadesanaṁ sutvā Rājā attamano tato. [625]
Having heard this teaching of the Dhamma the King was uplifted.

Vasanto tattha sattāhaṁ Rājuyyāne manorame
Living there seven days in the delightful Royal Garden

sikkhāpesi Mahīpālaṁ Sambuddhasamayaṁ varaṁ. [626]
he trained the Lord of the World in the noble religion of the Perfectly Awakened One.