Dear Yong Peng and all,
op 02-05-2003 12:40 schreef Ong Yong Peng op ypong001@...:

>
> I feel that the Jataka is an integrated part of the Theravada
> tradition. It is very much a part of the Mahayana tradition too. It
> is possible that the Jataka tales can be traced back all the way to
> Buddha's time. The stories are interesting and encoded with morals
> for the living. Being ignorant of the entire Jataka, I think it stop
> short of encouraging the practice of the training of the mind.
> Nevertheless, it is a good way of imparting children with good
> values, and is good for light reading too. The Jataka is a unique
> form of literature different from the four Nikayas.

N: I have the Translation of the PTS, of different hands. In order to obtain
the message, we have to read the verses, whereas the prose is Commentary.
However, of the Co not all has not been translated. Comparing some parts
with the Thai, I found the English transl. of the Co. not always so clear or
defective. However, the verses contain the essence. Is this just light
reading, just for children? I like to give one example: the
"Silavimamsa-Jãtaka" (no. 330). I wrote about this before and I will quote:
<It is said that a hawk seized a piece of meat and was pecked at by other
birds who also wanted it, until he let go of it. Then another bird seized it
who was harassed in his turn until he let go of it, and then the same
happened to other birds who seized that piece of meat. Whoever let go of it
was left in peace. The Bodhisatta said:

These desires of ours are like pieces of meat. To those that grasp at them
is sorrow, and to those that let go is peace.

In the same Jãtaka we read about another example of the sorrow caused by
clinging. A female slave Pingala had made an appointment with her lover and
was waiting for him, but he did not turn up. So long as she was waiting and
hoping (asa) for his arrival she was restless and could not sleep
peacefully. Hope brings sorrow and the absence of hope (nirasa) brings peace
is the lesson taught by this example. >
I would like to invite the reader to consider for himself whether this
message is the same as what he can find in the Suttas: clinging brings
sorrow, dukkha (second noble Truth) and the cessation of clinging brings
peace (third noble Truth). Or: dependent origination in order (anuloma) and
the reverse of it (patiloma), the factors leading to the end of the cycle.
Do we profit to the full of the sutta texts (such as Jon regularly hands us)
and the other messages in other parts of the Tipi.taka, such as in the
Jatakas? Do we relate them to our own life, verify our own citta: kusala or
akusala? Then we shall penetrate the deep meaning.
Y: I have read that these tales are actually Indian folk tales modified such
that the

> Buddha become the hero of the story. However, I have yet to know of
> any Indian folk tales that are similar to a Jataka story. What do you
> think?

N: It does not matter to me whether old folk tales are used, the Buddha gave
an unique meaning to them. We also find this in the Diigha Nikaaya. For
example the three Vedas. The Buddha used notions people had at that time,
but made these into something new, quite unique.
Y: Would an increased

> emphasis of Jataka results in a paradigm shift from the Vipassana
> practice in the Theravada tradition?

N: As Rob K indicated, after the Buddha related a Jataka, we read at times
that people attained enlightenment. We read about backsliding monks who
returned to the right practice. We read about a monk who was so afraid of
death, even the sound of a dry leaf caused panick, but this could be
overcome by right understanidng. This could not have happened without
developing vipassana, right understanding of all phenomena of life. To get
the message, to profit from it, leads to being encourage to develop
understanding. It leads to vipassana, the way leading to the end of dukkha.
Nina.