Ja 77 Mahāsupinajātaka
The Story about the Great Dreams

In the present king Pasenadi had 16 dreams which leave him fearful. He asks his brahminical advisors and they suggest the dreams are inauspicious, and he should perform a great sacrifice to ward off the danger. The Buddha, however, assures him these are prophetic dreams about the bad times to come, and will not affect the good king himself. He then tells how these dreams were dreamt in a past life, and interpreted in a similar way.

⏑⏑−−−¦−⏑−⏑−− Opacchandasaka
1. Usabhā rukkhā gāviyo gavā ca,
Bulls, trees, cows, oxen and a horse,

−−−−¦−−−⏑−− Opacchandasaka
Asso kaṁso siṅgālī We need to read: siṅgălī, m.c. ca kumbho,
A golden bowl, jackal and pot,

−⏑⏑−⏑⏑¦−⏑−⏑− Vetālīya
Pokkharaṇī ca apākacandanaṁ,
A lake, uncooked (rice), sandalwood,

−−⏑−−¦⏑⏑−⏑− Vetālīya
Lābūni sīdanti, We need to read: sīdantī, m.c. silā plavanti.
Pumpkins sinking, (and) stones floating.

−−⏑−¦−⏑−¦−⏑−− Tuṭṭhubha
Maṇḍūkiyo kaṇhasappe gilanti,
Frogs swallowing black cobra snakes,

−−⏑−¦−⏑⏑¦−⏑−− Tuṭṭhubha
Kākaṁ Supaṇṇā parivārayanti,
Crows, surrounded by Supaṇṇas, PTS reads suvaṇṇā, which is taken as indicating golden mallards by the translators.

⏑−⏑−¦−⏑−¦−⏑−− Tuṭṭhubha
Tasā vakā eḷakānaṁ bhayā hī ti.
These wolves that are afraid of goats. At the end of this Jātaka there is this note by the commentator, explaining the unexpected length of the verse: But after the passing of the Fortunate One, those who made the Recital placed the three lines beginning with usabhā in the commentary, and having made the four lines beginning with lābūni into one verse, they placed it into the canonical section with one verse. This however is rather unsatisfactory, as the verse would then be incomplete, listing only seven out of sixteen of the dreams, and having the new verse begin with the Vetālīya metre for one line only, where the others are Tuṭṭhubha. On the other hand, it does seem to confirm that there is no fifth line following the four commented on above, and that vipariyāso vattati na-y-idha-m-atthī ti below is in fact in prose, not in verse, as laid out in Cst.

Bodhisatto {1.344} pi tesaṁ idāni satthārā kathitaniyāmeneva vitthārato,
Now the Bodhisatta spoke with the teacher about the correct method concerning them in detail,

nipphattiṁ kathetvā, pariyosāne sayaṁ idaṁ kathesi:
and after explaining the consequences, at the end he said this himself:

vipariyāso vattati na-y-idha-m-atthī ti.
there is nothing existing here that is perverse for me. This line is printed as verse in Cst, but it has no recognisable verse structure. ??

Tatrāyam-attho: ayaṁ, mahārāja, imesaṁ supinānaṁ nipphatti.
In this connection, this is the meaning: this, great king, is the consequence of these dreams.

Yaṁ panetaṁ tesaṁ paṭighātatthāya yaññakammaṁ vattati,
But this is (said) in order to ward off their performing the sacrificial deed,

taṁ vipariyāso vattati, viparītato vattati,
the contrary is suitable, the reverse is suitable,

vipallāsena vattatī, ti vuttaṁ hoti.
through (doing) the inverse it is suitable, this is what is said.

Kiṁkāraṇā?
What is the reason?

Imesañ-hi nipphatti nāma lokassa viparivattanakāle,
Because this is what is known as a consequence for the world, during the declining period,

akāraṇassa kāraṇan-ti gahaṇakāle,
at that time the caused will be Translating bhavissati at the end of this sentence below. taken as the uncaused,

kāraṇassa akāraṇan-ti chaḍḍanakāle,
at that time the uncaused will be taken as the caused,

abhūtassa bhūtan-ti gahaṇakāle,
at that time the true will be taken as the false,

bhūtassa abhūtan-ti jahanakāle,
at that time the false will be taken as the true,

alajjīnaṁ ussannakāle,
at that time the shameless will be abundant,

lajjīnañ-ca parihīnakāle bhavissati.
and at that time those with shame will be deficient.

Na-y-idha-m-atthī ti idāni pana tava vā {1.345} mama vā kāle idha,
There is nothing here for me means It is probably the quotation here that has led the Burmese editors to identify the line above as verse. but now for you or me at this time here,

imasmiṁ purisayuge vattamāne, etesaṁ nipphatti natthi.
for this pair of persons in the present, these do not have a consequence.

Tasmā etesaṁ paṭighātāya vattamānaṁ
Therefore by warding these off at the present time

yaññakammaṁ vipallāsena vattati. Cst adds alaṁ tena, here. PTS takes these words as part of the next paragraph. It seems to me PTS is right here.
he reversed the sacrifice that was being performed.