Ja 263 Cūḷapalobhanajātaka
The Short Story about Enticement

In the present one monk is discontent owing to his love of women. The Buddha tells a story about how in a previous life he had fallen in love through a woman’s voice, had run away with her, but when she tempted an ascetic, spurned her, and took up the ascetic life himself.

⏑−⏑−¦−,−−−¦¦⏑−−−¦⏑−⏑− Siloka mavipulā
1. Abhijjamāne vārismiṁ sayaṁ āgamma iddhiyā,
He came by his own super power, not breaking through the waters,

−−−−¦⏑−−−¦¦−−⏑⏑¦⏑−⏑− Siloka pathyā
Missībhāvitthiyā gantvā saṁsīdasi mahaṇṇave.
Going and mixing with a woman he sunk into the great sea.

−−⏑−¦⏑−−−¦¦−⏑−⏑¦⏑−⏑− Siloka pathyā
2. Āvaṭṭanī mahāmāyā, brahmacariyavikopanā,
Temptress, great deceiver, upsetter of the spiritual life,

−−⏑−¦⏑−−−¦¦−⏑−⏑¦⏑−⏑− Siloka pathyā
Sīdanti naṁ viditvāna, ārakā parivajjaye.
Knowing this they sink, he should avoid from afar.

−−−⏑¦⏑−−−¦¦−⏑−−¦⏑−⏑− Siloka pathyā
3. Yaṁ etā upasevanti, chandasā vā dhanena vā,
Those (women) frequent him, through desire or through wealth,

−⏑−−¦⏑−−−¦¦−−⏑⏑¦⏑−⏑− Siloka pathyā
Jātavedo va saṁ ṭhānaṁ, khippaṁ anudahanti nan-ti.
Like a fire in that place, they quickly burn him up.

Tattha, {2.330} abhijjamāne vārismin-ti,
In this connection, not breaking through the waters,

imasmiṁ udake acalamāne akampamāne, udakaṁ anāmasitvā,
not stirring, not shaking in the water, not touching the water,

sayaṁ ākāseneva iddhiyā āgantvā.
having come by his own super power through the sky. Again we see the absolutive used as a finite verb here.

Missībhāvitthiyā ti lokadhammavasena itthiyā saddhiṁ missībhāvaṁ.
Going and mixing with a woman means mixing together with a woman because of worldly things.

Āvaṭṭanī mahāmāyā ti,
Temptress, great deceiver,

itthiyo nāmetā kāmāvaṭṭena āvaṭṭanato āvaṭṭanī,
certainly those women, through tempting with sensuality, from temptation, are temptresses,

anantāhi itthimāyāhi samannāgatattā mahāmāyā nāma.
being endowed with women’s endless deceit, they are called great deceivers.

Vuttañ-hetaṁ:
Therefore this is said: Ja 534 vs. 30.

−−−−¦⏑−−−¦¦−−−−¦⏑−⏑−
Māyā cetā marīcī ca soko rogo cupaddavo,
They are deceivers, mirages, grief, disease and calamity,

⏑−⏑−¦⏑−−−¦¦−⏑−−¦⏑−⏑− Siloka pathyā
Kharā ca bandhanā cetā, maccupāso guhāsayo,
They are the harshest of bonds, the snare of death, hidden in the heart,

−⏑−−¦⏑−−−¦¦−⏑−⏑¦⏑−⏑− Siloka pathyā
Tāsu yo vissase poso, so naresu narādhamo ti.
The man who puts trust in those (women), is the lowest among men.

Brahmacariyavikopanā ti,
Upsetter of the spiritual life,

seṭṭhacariyassa methunaviratibrahmacariyassa vikopanā.
they are upsetters of the highest life, the spiritual life bereft of sexual intercourse.

Sīdantī ti,
They sink,

itthiyo nāmetā isīnaṁ brahmacariyavikopanena apāyesu sīdanti.
through these women upsetting the spiritual life the sages sink into the (various) downfalls.

Sesaṁ purimanayeneva yojetabbaṁ.
The rest should be applied according to the former method. I include the relevant explanations from the previous Jātaka Ja 262.

Nan-ti nipātamattaṁ. {2.327}
Naṁ, this is merely a particle.

Viditvānā ti evaṁ jānitvā.
Knowing means knowing thus.

Ārakā parivajjaye ti:
He should avoid from afar,

“Etā itthiyo nāma methunadhammādīhi,
knowing: “These women surely with sexual intercourse and so on,

atittā, kālaṁ katvā, etesu nirayesu sīdanti,
not being satisfied, after death, sink into the hells,

etā evaṁ attanā sīdamānā, kassaññassa sukhāya bhavissantī” ti?
these (women), sinking themselves in this way, what other will they be happy with?”

Evaṁ ñatvā paṇḍito puriso dūrato va tā parivajjaye, ti dīpeti.
Knowing this the wise man avoids them from afar, this is the explanation.

Chandasā vā dhanena vā ti,
Through desire or through wealth,

attano vā chandena ruciyā pemena,
through his own desire, liking, loving,

bhativasena laddhadhanena vā,
or because of wealth received through wages,

yaṁ purisaṁ etā itthiyo upasevanti bhajanti.
these women keep company, associate with that person.

Jātavedo ti aggi.
Fire means fire.

So hi jātamatto va vediyati, vidito pākaṭo hotī ti Jātavedo.
Even a new born experiences fire, it is understood, it is clearly seen, so Jātaveda (is said). This is a folk-etymology, deriving jātaveda from jātamatto va vediyati.

So yathā attano ṭhānaṁ kāraṇaṁ okāsaṁ anudahati,
As in his place, when there is a cause, an opportunity, it burns,

evam-etā pi yaṁ upasevanti,
so those (women) keep company with someone,

taṁ purisaṁ dhanayasasīlapaññāsamannāgatam-pi,
that person, though endowed with wealth, fame, virtue and wisdom,

tesaṁ sabbesaṁ dhanādīnaṁ vināsanato,
all of these, from the destruction of wealth and so on,

puna tāya sampattiyā, abhabbuppattikaṁ kurumānā,
from that abundance, making it not liable to arise again,

khippaṁ anudahanti jhāpenti.
quickly burn him up, set fire to it.

Vuttam-pi cetaṁ:
This is also said:

Balavanto dubbalā honti, thāmavanto pi hāyare,
Those who are strong become weak, and those who are firm dwindle away,

“Cakkhumā andhakā honti, mātugāmavasaṁ gatā.
“Those with eyes become blind, when under the control of women.

Guṇavanto nigguṇā honti, paññavanto pi hāyare,
Those with virtue lose their virtue, those with wisdom dwindle away,

Pamattā bandhane senti, mātugāmavasaṁ gatā.
The heedless lie in bondage, when under the control of women.

Ajjhenañ-ca tapaṁ sīlaṁ saccaṁ cāgaṁ satiṁ matiṁ,
Study, asceticism, virtue, truth, sharing, mindfulness, wisdom,

Acchindanti pamattassa, panthadūbhī va takkarā.
They cut these off from the heedless, like treacherous thieves on the road.

Yasaṁ kittiṁ dhitiṁ sūraṁ bāhusaccaṁ pajānanaṁ,
Fame, glory, resolution, heroism, much learning, and knowing,

Khepayanti pamattassa, kaṭṭhapuñjaṁ va pāvako ti.”
They waste away the heedless, like an inferno a bunch of sticks.”