Ja 238 Ekapadajātaka
The Story about One Word

In the present one boy asks his father a question about how to accomplish his purpose, and his father takes him to the Buddha to get the answer. The Buddha tells a story about how a similar question was asked in the past, and how he as Bodhisatta had answered it.

−⏑−⏑¦⏑−−−¦¦⏑−−⏑¦⏑−⏑− Siloka pathyā
1. Iṅgha ekapadaṁ, tāta, anekatthapadassitaṁ,
Come, speak one word, father, a word relying on multiple meanings,

−⏑−−¦⏑−−−¦¦−−−−¦⏑−⏑− Siloka pathyā
Kiñci saṅgāhikaṁ brūsi, yenatthe sādhayemase ti.
Something comprehensive, by which our purpose may be successful.

Tattha, {2.236} iṅghā ti yācanatthe codanatthe vā nipāto.
In this connection, come, this particle has the meaning of requesting or reproving.

Ekapadan-ti ekaṁ kāraṇapadaṁ,
One word mean one reasonable word,

ekaṁ kāraṇūpasañhitaṁ vā byañjanapadaṁ.
one (word) connected with reason, or, (one) expressive word.

A word relying on multiple meanings,

anekāni atthapadāni, kāraṇapadāni nissitaṁ.
words that have multiple meanings, depending on words that have reason.

Kiñci saṅgāhikaṁ brūsī ti,
Speak ... something comprehensive,

kiñci ekapadaṁ bahūnaṁ padānaṁ saṅgāhikaṁ brūhi,
speak something, one word, that comprehends many words,

ayam-eva vā pāṭho.
or, this is the reading. This is not at all clear. Perhaps it means that brūhi is an alternative reading for brūsi? Both words give the same meaning.

Yenatthe sādhayemase ti,
By which our purpose may be successful,

yena ekena padena anekatthanissitena
with one word that depends on multiple meanings by which

mayaṁ attano vuḍḍhiṁ sādheyyāma,
we may be successful in developing ourselves,

taṁ me kathehī ti pucchi.
speak that to me, he requests.

−−−⏑¦⏑−−−¦¦⏑−−⏑¦⏑−⏑− Siloka pathyā
2. Dakkheyyekapadaṁ, tāta, anekatthapadassitaṁ,
Skill is one word, dear, a word relying on multiple meanings,

−⏑−−¦⏑−−−¦¦−⏑−⏑¦⏑−⏑− Siloka pathyā
Tañ-ca sīlena saññuttaṁ, khantiyā upapāditaṁ,
That’s connected with virtue, being accomplished in forebearance,

⏑−−−¦⏑−−−¦¦⏑−−−¦⏑−⏑− Siloka pathyā
Alaṁ mitte sukhāpetuṁ, amittānaṁ dukhāya cā ti.
Able to endow friends with happiness, enemies with suffering.

Tattha, {2.237} dakkheyyekapadan-ti dakkheyyaṁ ekapadaṁ.
In this connection, skill is one word means skill is one word. Claryfing the sandhi, which drops the whole of the last syllable -aṁ.

Dakkheyyaṁ nāma lābhuppādakassa chekassa kusalassa,
What is called skill is what is remunerative, clever and wholesome,

ñāṇasampayuttaṁ viriyaṁ.
and is endowed with knowledge and effort.

A word relying on multiple meanings,

evaṁ vuttappakāraṁ, viriyaṁ anekehi atthapadehi nissitaṁ.
so in the same manner, effort relies on being a word with multiple meanings.

Katarehī ti?
Which of these?

Virtue, and so on.

Teneva tañ-ca sīlena saññuttan-ti ādim-āha.
Because of that that’s connected with virtue, and so on is said.

This is the meaning:

tañ-ca panetaṁ viriyaṁ ācārasīlasampayuttaṁ,
but this effort that is endowed with virtuous conduct,

adhivāsanakhantiyā upetaṁ,
furnished with tolerance and forebearance,

mitte sukhāpetuṁ amittānañ-ca dukkhāya alaṁ samatthaṁ.
is capable enough to endow happiness on friends, with suffering for enemies.

Ko hi nāma lābhuppādakañāṇasampayuttakusalaviriyasamannāgato
Whoever is known as being endowed with remuneration, knowledge, wholesomeness and effort,

endowed with forebearing conduct,

mitte sukhāpetuṁ amitte vā dukkhāpetuṁ na sakkotī ti.
is not able to endow happiness on friends, or endow suffering on enemies. I am at a loss to explain why this seems to say the exact opposite of what was stated in the previous sentence.