Ja 224 Kumbhilajātaka
The Story about the Crocodile

In the present Devadatta sets out to kill the Buddha, who replies that he did this in the past also, and tells a story of how, when he was a monkey, he outwitted a crocodile and escaped being eaten.

−−−⏑¦⏑−−−¦¦−⏑−⏑¦⏑−⏑− Siloka pathyā
1. Yassete caturo dhammā, vānarinda, yathā tava:
He who, monkey-king, like you, has these four things:

−−−−¦⏑⏑−−¦¦−−−⏑¦⏑−⏑− Siloka pathyā
Saccaṁ dhammo dhiti cāgo, diṭṭhaṁ so ativattati.
Truth, wisdom, courage, charity, will overcome his foe.

2. Yassa cete na vijjanti guṇā paramabhaddakā,
For whoever these supremely auspicious virtues are not found,

−−−−¦⏑⏑−−¦¦−−−⏑¦⏑−⏑− Siloka pathyā
Saccaṁ dhammo dhiti cāgo, diṭṭhaṁ so nātivattatī ti.
Truth, wisdom, courage, charity, will not overcome his foe.

Tattha, This first section of the commentary comes from Ja 57 Vānarindajātaka, where the verse appears verbatim. {1.280} yassā ti yassa kassaci puggalassa.
In this connection, he who means whatever person.

Ete, ti idāni vattabbe paccakkhato niddisati.
These, indicates what will be said now is from personal experience.

Caturo dhammā ti cattāro guṇā.
Four things means four virtues.

Saccan-ti vacīsaccaṁ: “Mama santikaṁ āgamissāmī” ti, vatvā,
Truth means truthful speech, saying: “I will come near,”

musāvādaṁ akatvā, āgato yevā, ti etaṁ te vacīsaccaṁ.
not making false speech, (and then) surely coming, this is your truthful speech.

Dhammo ti vicāraṇapaññā:
Wisdom means investigative wisdom:

“Evaṁ kate idaṁ nāma bhavissatī” ti, esā te vicāraṇapaññā atthi.
“It will surely be so because of having done this,” this is your investigative wisdom.

Dhitī, ti abbocchinnaṁ viriyaṁ vuccati, etam-pi te atthi.
Courage, this is said to be your uninterrupted effort, this is yours.

Cāgo ti attapariccāgo,
Charity means self-sacrifice,

tvaṁ attānaṁ pariccajitvā, mama santikaṁ āgato.
having forsaken yourself, come into my presence.

Yaṁ panāhaṁ gaṇhituṁ nāsakkhiṁ mayham-evesa doso.
But that I was unable to capture (him) is my fault.

Diṭṭhan-ti paccāmittaṁ.
Foe means adversary.

So ativattatī ti yassa puggalassa yathā tava,
Will overcome for that person like you,

evaṁ ete cattāro dhammā atthi, so yathā maṁ ajja tvaṁ atikkanto,
having these four things, just as today you overcame me,

tatheva attano paccāmittaṁ atikkamati abhibhavatī ti.
so will he overthrow, conquer his enemy.

Tattha, guṇā paramabhaddakā ti,
In this connection, supremely auspicious virtues,

yassa ete paramabhaddakā cattāro –
for whoever has these four supremely auspicious –

rāsaṭṭhena piṇḍaṭṭhena – guṇā na vijjanti,
in the sense of a heap, in the sense of a quantity – virtues is not found,

so paccāmittaṁ atikkamituṁ na sakkotī ti.
he will not be able to overthrow his enemy.

Sesam-ettha sabbaṁ heṭṭhā Kumbhilajātake
All the rest is the same as above Lit: below, but it always seems to be used in these contexts to mean what has gone before, where in English we say above; with below being used to indicate what is yet to come. in the Kumbhilajātaka Cst indicates that we are being referred to Ja 208 Suṁsumārajataka, but it seems this is wrong, and Ja 57 Vānarindajātaka, where the first verse occurs, should be indicated.

vuttanayam-eva saddhiṁ samodhānenā ti.
by fitting it in with the exact explanation described there.