Ja 255 Sukajātaka
The Story about the (Greedy) Parrot

In the present one monk dies through overeating. The Buddha tells a story of a greedy parrot who, despite being warned against it, used to fly to an island to get mangoes, and one day drank too much mango juice and fell into the waters and died on his way back to land.

−⏑−−¦⏑−−−¦¦−⏑−−¦⏑−⏑− Siloka pathyā
1. Yāva so mattam-aññāsi bhojanasmiṁ vihaṅgamo,
The bird, who knew the measure in food, for as long

−⏑−−¦⏑−−−¦¦−⏑−⏑¦⏑−⏑− Siloka pathyā
Tāva addhānam-āpādi, mātarañ-ca aposayi.
As his lifetime lasted, supported his mother.

⏑−⏑−¦⏑⏑⏑−¦¦−⏑−−¦⏑−⏑− Siloka pathyā
2. Yato ca kho bahutaraṁ bhojanaṁ ajjhavāhari,
But because of swallowing food excessively,

⏑−−−¦⏑−−−¦¦⏑−−−¦⏑−⏑− Siloka pathyā
Tato tattheva saṁsīdi, amattaññū hi so ahu.
Then he sank down right there, not knowing the measure.

−−−−¦⏑−−−¦¦−⏑−−¦⏑−⏑− Siloka pathyā
3. Tasmā mattaññutā sādhu bhojanasmiṁ, agiddhatā,
Therefore knowing the measure in food is good, being without greed,

⏑−−−¦⏑−−−¦¦−−−⏑¦⏑−⏑− Siloka pathyā
Amattaññū hi sīdanti, mattaññū ca na sīdare ti.
By not knowing the measure they sink, knowing it they do not sink.

Tattha, {2.293} yāva so ti yāva so vihaṅgamo bhojane mattam-aññāsi.
In this connection, for as long means the bird, knowing the measure in food, for as long (as his lifetime lasted).

Tāva addhānam-āpādī ti,
As his lifetime lasted,

tatthakaṁ kālaṁ jīvita-addhānaṁ āpādi, āyuṁ vindi.
means throughout the length of his lifetime, (for as long as) life is found.

Mātarañ-cā ti desanāsīsam-etaṁ, mātāpitaro ca aposayī ti attho.
(Supported) his mother, this is an abbreviated teaching, supported his mother and father, this is the meaning.

Yato ca kho ti yasmiñ-ca kho kāle.
But because of means because at that time.

Bhojanaṁ ajjhavāharī ti ambarasaṁ ajjhohari.
Swallowing food means swallowing mango juice.

Tato ti tasmiṁ kāle.
Then (untranslated) means at that time.

Tattheva saṁsīdī ti tasmiṁ samudde yeva osīdi nimujji,
He sank down right there means he plunged, sank down into the sea,

macchabhojanataṁ āpajji.
and became food for fish.

Tasmā mattaññutā sādhū ti,
Therefore knowing the measure in food is good,

yasmā bhojane amattaññū suko samudde osīditvā mato,
through not knowing the measure in food the parrot sank down into the sea and died,

tasmā bhojanasmiṁ agiddhitāsaṅkhāto mattaññubhāvo sādhu,
therefore being without what is reckoned as greed, and being in the state of knowing the measure in food is good,

pamāṇajānanaṁ sundaran-ti attho.
knowing the measure is good, this is the meaning.

Atha vā:
Or:

Paṭisaṅkhā This is abbreviated in Cst as: “Paṭisaṅkhā yoniso āhāraṁ āhāreti, neva davāya na madāya ...pe... phāsuvihāro cā” ti. I have completed it. It is part of four reflections monastics make every day (on robes, food, residence and medicine), and this one is usually chanted before eating. yoniso āhāraṁ āhāreti:
With proper discernment he takes his food:

“Neva davāya, na madāya, na maṇḍanāya, na vibhūsanāya,
“Not for sport, or for showing off, not for ornament, or for adornment,

yāvad-eva imassa kāyassa ṭhitiyā yāpanāya,
but only to maintain this body, and to carry on,

vihiṁsūparatiyā brahmacariyānuggahāya,
to inhibit annoyance, and to assist in the spiritual life,

iti purāṇañ-ca vedanaṁ paṭihaṅkhāmi,
and so I get rid of any old feeling,

navañ-ca vedanaṁ na uppādessāmi,
and do not produce any new feeling,

yātrā ca me bhavissati, anavajjatā ca phāsuvihāro cā ti.”
and there will be support for me, being blameless, and living comfortably.”

Allaṁ sukkhañ-ca bhuñjanto, na bāḷhaṁ suhito siyā,
Eating fresh and dry (food), Thag. 982-983. he should not be over satiated,

Ūnudaro mitāhāro, sato bhikkhu paribbaje.
With belly unfilled, measured in food, the mindful monk should wander.

Cattāro {2.294} pañca ālope abhutvā udakaṁ pive,
Before having eaten four or five morsels you should drink water,

Alaṁ phāsuvihārāya pahitattassa bhikkhuno.
This is enough for a resolute monk living comfortably.

Manujassa sadā satīmato,
For a person SN 1.3.13 Doṇapākasutta. who is always mindful,

Mattaṁ jānato laddhabhojane,
Who knows the measure to receive in food,

Tanū tassa bhavanti vedanā,
His painful feelings are diminished,

Saṇikaṁ jīrati āyuṁ pālayan-ti.
He ages slowly, protecting his life.

Evaṁ vaṇṇitā mattaññutā pi sādhu.
Thus knowing the measure is also praised as good.

Kantāre Mil Kukkuṭaṅgapañha PTS 367. puttamaṁsaṁ va, akkhassabbhañjanaṁ yathā,
Like the child’s flesh in the desert, This refers to such discourses as SN 12.63 Puttamaṁsasutta. or like the oiling of a wheel, See for instance SN 35.239 Rathopamasutta.

Evaṁ āhari āharaṁ, yāpanattham-amucchito ti.
So he takes his food, in order to carry on, and not from greed.

Evaṁ vaṇṇitā agiddhitā pi sādhu.
So lack of greed is also praised as good.

Pāḷiyaṁ pana agiddhimā ti likhitaṁ,
But in the Pāḷi agiddhimā is written, In the mūla of Cst at present this reading is not found, but rather it has agiddhatā, as in the commentary, with a v.l. recorded of agiddhitā. The commentator evidently had access to readings we no longer see. I do not find the form agiddhamā, anywhere else either.

tato ayaṁ aṭṭhakathāpāṭho va sundarataro.
but the commentarial reading is better.

Amattaññū hi sīdantī ti,
By not knowing the measure they sink,

bhojane pamāṇaṁ ajānantā hi,
those not knowing the measure in food,

rasataṇhāvasena pāpakammaṁ katvā,
having done a wicked deed because of craving for tastes,

catūsu apāyesu sīdanti.
they sink into (one of) the four downfalls.

Mattaññū ca na sīdare ti,
Knowing it they do not sink,

ye pana bhojane pamāṇaṁ jānanti,
but those who know the measure in food,

te diṭṭhadhamme pi samparāye pi, na sīdantī ti.
they, both in this very life and in the future, do not sink.