In the Minor Collection

"Worthy Ones are like a field, donors are like farmers;

The gift is like a seed, from this the fruit arises.

"This seed, ploughing, and field, are for the ghosts and for the donor;

The ghosts consume that, the giver grows through merit.

"Having done wholesome right here, and having honoured the ghosts;

And having done good action, one goes to the heavenly state."

"Your body is entirely golden, it illuminates all directions;

But your face is like a pig's, what action did you do before?"

"I was restrained by body, but unrestrained by speech;

By that is such beauty mine, as you see, Nārada.

"Therefore I tell you, Nārada, this has been seen by you yourself;

Do not do evil with the mouth, lest you become pig-faced."

"You bear a divine, beautiful colour, you stand in the sky in mid-air;

But worms eat your foul-smelling mouth, what action did you do before?"

"I was an evil ascetic with corrupt speech, having the appearance of an austere ascetic, unrestrained with my mouth;

And my colour element was obtained through austerity, but my mouth is rotten through slander.

"This has been seen by you yourself, Nārada,

What the compassionate, the skilful would say;

'Do not speak slander nor falsehood,

You will become a demon who possesses sensual pleasures as desired.'"

"Having made whatever as an object, one without stinginess should give a gift;

Referring to deceased ancestors, or else to site deities.

"And the four great kings, the glorious guardians of the world;

Kuvera and Dhataraṭṭha, Virūpakkha and Virūḷhaka;

They are venerated, and the donors are not without fruit.

For neither weeping nor sorrow, nor any other lamentation;

Is for the benefit of the departed, thus do relatives remain.

"And this offering given, well established in the monastic community;

For a long time for his welfare, with reason it is beneficial."

They stand outside the walls, and at junctions and crossroads;

They stand by the door-posts, having come to their own home.

When food and drink are abundant, when solid food and edibles are at hand;

No one remembers those beings, because of their kamma.

Thus they give to relatives, those who are compassionate;

Pure, superior, in proper time, allowable drink and food;

"May this be for your relatives, may the relatives be happy."

And they, having come together there, the deceased relatives assembled;

When food and drink are abundant, they give thanks attentively.

"May our relatives live long, because of whom we receive;

And veneration has been made to us, and the donors are not without fruit."

For there is no farming there, cow-keeping is not found;

There is no such trade, buying and selling with gold;

By what is given from here they sustain themselves, the deceased ghosts there.

"Just as water rained upon high ground flows down to the low ground;

Just so what is given from here is beneficial to the ghosts."

"Just as full water-carriers fill the ocean;

Just so what is given from here is beneficial to the ghosts."

"He gave to me, he did for me, relatives, friends and companions to me";

One should give offerings to the departed, recollecting what was done before.

For neither weeping nor sorrow, nor any other lamentation;

Is for the benefit of the departed, thus do relatives remain.

"And this offering given, well established in the monastic community;

For a long time for his welfare, with reason it is beneficial."

"This duty to relatives has been pointed out, and lofty veneration has been made to the ghosts;

And strength has been given to the monks, much merit has been produced by you."

"You are naked, of ugly appearance, foul-smelling, you emit a putrid odour;

Surrounded by flies, who are you standing here?"

"I, venerable sir, am a female ghost, ill-fated, belonging to Yama's world;

Having done evil deeds, I have gone from here to the realm of ghosts.

"In the morning five children, in the evening five more again;

Having given birth I eat them, yet they are not enough for me.

"My heart is burnt and smokes from hunger;

I cannot get drinking water to drink, see me gone to disaster."

"What wrong-doing was done by body, by speech, by mind?

By the result of what action do you eat the flesh of your sons?"

"My co-wife was pregnant, towards her I conceived evil;

I, with corrupted mind, caused an abortion.

"Her embryo was two months old, it flowed forth as just blood;

Then her mother, angry, brought together my relatives;

And she made me take an oath, and she caused me to be reviled.

"I spoke a terrible oath, a lie;

'May I eat the flesh of my sons, if that was done by me.'

"By the result of that action, and of lying, both;

I eat the flesh of my sons, smeared with pus and blood."

"You are naked, of ugly appearance, foul-smelling, you emit a putrid odour;

Surrounded by flies, who are you standing here?"

"I, venerable sir, am a female ghost, ill-fated, belonging to Yama's world;

Having done evil deeds, I have gone from here to the realm of ghosts.

"In the morning seven children, in the evening seven more again;

Having given birth I eat them, yet they are not enough for me.

"My heart is burnt and smokes from hunger;

I do not attain peace, like one burnt by fire in the sun's heat."

"What wrong-doing was done by body, by speech, by mind?

By the result of what action do you eat the flesh of your sons?"

"I had two sons, both having attained youth;

I, endowed with the power of sons, despised my husband.

"Then my husband, angry, brought a co-wife for me;

She conceived an embryo, towards her I conceived evil.

"I, with corrupted mind, caused an abortion;

Her embryo was three months old, it fell as pus and blood.

"Then her mother, angry, brought together my relatives;

And she made me take an oath, and she caused me to be reviled.

"I spoke a terrible oath, a lie;

'May I eat the flesh of my sons, if that was done by me.'

"By the result of that action, and of lying, both;

I eat the flesh of my sons, smeared with pus and blood."

"Why, as if mad, having mowed green grass,

Do you prattle 'Eat, eat!' to an old bull whose life has departed?

"For indeed not by food or drink, will a dead bull rise up;

You are a fool and imprudent, just as that other fool."

"These feet, this head, this body with its tail;

The eyes remain just so, this bull should rise up.

"The grandfather's hands and feet, body and head are not seen;

Crying at a clay stupa, are you not yourself the fool?"

"Indeed, as I was blazing, like a fire sprinkled with ghee;

Pouring down as if with water, he extinguished all my anguish.

"He has indeed drawn out my dart, the sorrow lodged in my heart;

He who, for me overcome with sorrow, dispelled my sorrow for my father.

"I have had the dart pulled out, I have become cool, quenched;

I do not grieve, I do not weep, having heard you, young man."

Thus do the wise act, those who are compassionate;

They turn one away from sorrow, as Sujāta did his father.

"Faeces and urine and blood and pus, she consumes - of what is this the result?

What action did this woman do, she who always feeds on blood and pus?

"New garments, beautiful indeed, soft, pure, and hairy;

When given, they become mixed, like thorns, what action did this woman do?"

"She was my wife, venerable sir, not a giver, stingy, miserly;

She reviles and abuses me when I am giving to ascetics and brahmins.

"'Faeces and urine and blood and pus, consume you this impurity at all times;

May this be yours in the world beyond, and may your garments become like thorns';

Having practised such misconduct, having come here, she eats for a long time."

"Who are you standing inside the mansion, not coming out?

Come out, good lady, let us see you standing outside."

"I am troubled, I am ashamed, to go out naked;

I am covered by my hair, little merit was done by me."

"Come, I give you my cloak, put on this cloth;

Having put on this cloth, come, go out, beautiful one;

Come out, good lady, let us see you standing outside."

"What is given by your hand to my hand, does not benefit me;

Here is a lay follower with faith, a disciple of the Perfectly Self-awakened One.

"Having clothed him with this, dedicate the offering to me;

Thus I shall be happy, endowed with all sensual pleasures."

Having bathed him and having anointed him, the merchants;

Having clothed him with garments, dedicated the offering to her.

Immediately after the offering was dedicated, the result arose;

Food, clothing, and drink - this is the fruit of the offering.

Then pure, with clean clothing, wearing the finest Kāsi cloth;

Laughing, she came out from the mansion, "This is the fruit of the offering."

"Your mansion, beautifully variegated and pleasant, shines;

O deity, being asked, explain, of what action is this the fruit?"

"To a monk walking for almsfood, a trough-scraper I

Gave to one upright, with a clear mind.

"Of that wholesome action, the result for a long interval;

I experience in the mansion, but that now is small.

"After four months, death will occur;

I will fall into hell, extremely painful and terrible.

"Rectangular, with four doors, divided into sections, measured;

Surrounded by an iron wall, covered over with iron.

"Its floor is made of iron, blazing, endowed with heat;

Having pervaded a hundred yojanas all around, it stands always.

"There I shall experience painful feeling for a long duration;

The fruit of evil action, therefore I grieve exceedingly."

"In front he goes with a white elephant, in the middle with a mule-drawn chariot;

And behind a maiden is carried in a palanquin, illuminating the ten directions all around.

"But you, with clubs in your hands, with tearful faces, with bodies cut and broken;

When you were human beings, what evil did you do, that you drink each other's blood?"

"He who goes in front with an elephant, a white serpent with four legs;

He was our eldest son, having given gifts, happy he rejoices.

"He who in the middle with a mule-drawn chariot, yoked with four, well-moving;

He was our middle son, without stinginess, a giver, he shines.

"And she who behind is carried in a palanquin, a wise woman with doe-like eyes;

She was our youngest daughter, by giving half of her share, happy she rejoices.

"These gave gifts formerly, with confident minds, to ascetics and brahmins;

But we were stingy, abusive to ascetics and brahmins;

These, having given, enjoy themselves, while we wither like a cut reed."

"What is your food, what is your bed, and how do you sustain yourselves, you of very evil nature?

When there were abundant possessions, not few, having failed to attain happiness, you have now reached suffering."

"Having killed each other, we drink pus and blood;

Having drunk much, we are not satisfied, we do not find pleasure.

"Thus indeed mortals lament, non-givers, after death standing in Yama's realm;

Those who, having obtained and acquired wealth, neither enjoy it nor make merit.

"They, overcome by hunger and thirst in the hereafter, afterwards for a long time burn, being consumed;

Having done actions with painful consequences, they experience suffering with bitter fruits.

"For wealth and grain are brief, brief is life here;

Having known the brief as brief, the wise one should make an island.

"Those men who thus understand, skilled in the Teaching;

They are not negligent in giving, having heard the word of the Worthy Ones."

"Just as a snake goes, leaving behind its worn-out skin;

So too when the body is useless, when the departed one has died.

"The one burning does not know the lamentation of relatives;

Therefore I do not weep for this, he has gone to whatever destination is his."

"Uninvited he came from there, not permitted he went from here;

As he came, so he went, what lamentation is there for that?

"The one burning does not know the lamentation of relatives;

Therefore I do not weep for this, he has gone to whatever destination is his."

"If I were to weep, I would become emaciated, what fruit would there be for me in that;

For relatives, friends and companions, there would only be more discontent.

"The one burning does not know the lamentation of relatives;

Therefore I do not weep for this, he has gone to whatever destination is his."

"Just as a child cries for the moon as it goes;

Such is this, whoever bewails the departed.

"The one burning does not know the lamentation of relatives;

Therefore I do not weep for this, he has gone to whatever destination is his."

"Just as, Brahmin, a water-pot, broken, cannot be joined together again;

Such is this, whoever bewails the departed.

"The one burning does not know the lamentation of relatives;

Therefore I do not weep for this, he has gone to whatever destination is his."

"You are naked, of ugly appearance, emaciated, with veins showing all over your body;

With protruding ribs, so thin, who are you standing here?"

"I, venerable sir, am a female ghost, ill-fated, belonging to Yama's world;

Having done evil deeds, I have gone from here to the realm of ghosts."

"What wrong-doing was done by body, by speech, by mind?

By the result of what action have you gone from here to the realm of ghosts?"

"I had no compassionate ones, venerable sir, neither father nor mother nor relatives;

Who would urge me 'Give a gift, with a confident mind, to ascetics and brahmins.'

"For five hundred years from here, I have wandered naked in such a form;

Consumed by hunger and thirst, this is the fruit of my evil action.

"I pay homage to you, noble one, with a confident mind, have compassion on me, O hero of great majesty;

Having given something, whatever it may be, dedicate it to me, release me from the unfortunate realm, venerable sir."

Having replied "Good!", he, the compassionate Sāriputta,

Having given a morsel to the monks, and a hand-sized piece of cloth,

And drinking water from a bowl, he dedicated the offering to her.

Immediately after the offering was dedicated, the result arose;

Food, clothing, and drink - this is the fruit of the offering.

Then pure, with clean clothing, wearing the finest Kāsi cloth;

Adorned with variegated garments and ornaments, she approached Sāriputta.

"With surpassing beauty, you who stand there, O deity;

Illuminating all directions, like the healing star.

"By what is such beauty yours, by what does it succeed for you here;

And there arise for you pleasures, whatever are dear to the mind.

"I ask you, goddess of great majesty, when you were a human being, what merit did you make?

By what are you of such radiant power, and your beauty illuminates all directions?"

"Pale, lean, hungry, naked, with fallen skin;

The compassionate sage in the world, he saw me in that miserable state.

Having given a morsel to the monks, and a hand-sized piece of cloth,

And drinking water from a bowl, he dedicated the offering to me.

"See the fruit of a morsel, food for ten hundred years;

I eat, one who desires sensual pleasures, with various flavours and vegetables.

"See what kind of result of a hand-sized cloth;

As far as there were coverings in King Nanda's realm.

"More numerous than that, venerable sir, are my cloths and coverings;

Silks and woollen blankets, linens and cottons too.

"Extensive and very costly, they hang in the sky;

I put on whatever is dear to the mind.

"And drinking water from a bowl, see what kind of result;

Deep and quadrangular, well-fashioned lotus ponds.

"With pure water, with good fords, cool, without foul odour;

Covered with lotuses and water lilies, filled with water and pollen.

"I delight, I play, I rejoice, free from fear from any quarter;

I have come to pay homage to the compassionate sage in the world, venerable sir."

"You are naked, of ugly appearance, emaciated, with veins showing all over your body;

With protruding ribs, so thin, who are you standing here?"

"I am your own mother, in former other births;

Reborn in the sphere of ghosts, afflicted by hunger and thirst.

"Vomit, sneezings, spittle, mucus of the nose, phlegm;

And the fat of those being cremated, and the blood of those who have given birth.

"And whatever blood of traders whose noses and heads have been cut off;

Overcome by hunger I eat, that which is dependent on women and men.

"I eat pus and blood, of beasts and of humans;

Without shelter and homeless, confined to a dark bed.

"Give me a gift, dear son, and having given, dedicate it to me;

Perhaps I might be freed from feeding on pus and blood."

Having heard the word of his mother, Upatissa, the compassionate one,

Addressed Moggallāna, and Anuruddha and Kappina.

Having made four huts, he gave them to the monastic community of the four directions;

The huts and food and drink, he dedicated as an offering for his mother.

Immediately after the offering was dedicated, the result arose;

Food, drink, and cloth - this is the fruit of the offering.

Then pure, with clean clothing, wearing the finest Kāsi cloth;

Adorned with variegated garments and ornaments, she approached Kolita.

"With surpassing beauty, you who stand there, O deity;

Illuminating all directions, like the healing star.

"By what is such beauty yours, by what does it succeed for you here;

And there arise for you pleasures, whatever are dear to the mind.

"I ask you, goddess of great majesty, when you were a human being, what merit did you make?

By what are you of such radiant power, and your beauty illuminates all directions?"

"I am Sāriputta's mother, in former other births;

Reborn in the sphere of ghosts, afflicted by hunger and thirst.

"Vomit, sneezings, spittle, mucus of the nose, phlegm;

And the fat of those being cremated, and the blood of those who have given birth.

"And whatever blood of traders whose noses and heads have been cut off;

Overcome by hunger I eat, that which is dependent on women and men.

"I shall eat pus and blood, of beasts and of humans;

Without shelter and homeless, confined to a dark bed.

"Through the gift to Sāriputta, I rejoice, free from fear from any quarter;

I have come to pay homage to the compassionate sage in the world, venerable sir."

"You are naked, of ugly appearance, emaciated, with veins showing all over your body;

With protruding ribs, so thin, who are you standing here?"

"I am Mattā, you are Tissā, I was formerly your co-wife;

Having done evil deeds, I have gone from here to the realm of ghosts."

"What wrong-doing was done by body, by speech, by mind?

By the result of what action have you gone from here to the realm of ghosts?"

"I was fierce and harsh, envious, stingy, fraudulent;

Having spoken that bad speech, I have gone from here to the realm of ghosts."

All this I too know, how you were angry;

But something else I ask you, by what are you covered with dust?"

"You had bathed your head, dressed in pure garments, adorned;

And I indeed was excessively, more decorated than you.

"While I was looking on, she conversed with my husband;

Then great jealousy arose in me, wrath arose in me.

"Then having taken dust, with dust I scattered upon her;

By the result of that action, by that I am covered with dust."

"All this I too know, with dust you scattered upon me;

But something else I ask you, by what are you consumed with itch?"

"Both of us, gatherers of medicine, went to the forest's end;

And you brought medicine, and I brought kapikacchu.

"While she was unaware, I sprinkled her sleeping place;

By the result of that action, by that I am consumed with itch."

"All this I too know, you sprinkled my sleeping place;

But something else I ask you, by what are you in nudity?"

"There was a time for friends, there was an assembly of relatives;

And you were invited, together with your husband, but not I.

"While she was unaware, I took away her cloth;

By the result of that action, by that I am in nudity."

"All this I too know, you took away my cloth;

But something else I ask you, by what are you smelling of dung?"

"Your odour and garlands, and costly cosmetics;

I threw into a pit of excrement, that evil was done by me;

By the result of that action, by that I am smelling of dung."

"All this I too know, that evil was done by you;

But something else I ask you, by what are you ill-fated?"

"The wealth that was found in the house was equal for both of us;

Though there were gifts to be given, I made no refuge for myself;

By the result of that action, by that I am ill-fated.

"That very thing you said to me, 'You indulge in evil deeds;

For by evil deeds, a fortunate realm is not easily obtained.'"

"You oppose me wrongly, and also you are jealous of me;

See what kind of result evil deeds have.

"Those houses and those female slaves, and these very ornaments;

Others enjoy them, possessions are not eternal.

"Now Bhūta's father will come home from the market;

Perhaps he might give you something, do not go from here just yet."

"I am naked, of ugly appearance, emaciated, with veins showing all over my body;

This is a shameful thing for women, may Bhūta's father not see me."

"Well then, what shall I give you, or what shall I do for you here;

By which you would be happy, endowed with all sensual pleasures?"

"Four monks from the Community, and four individual persons;

Having fed eight monks, dedicate the offering to me;

Then I shall be happy, endowed with all sensual pleasures."

Having replied "Good!", having fed eight monks;

Having clothed them with garments, she dedicated the offering to her.

Immediately after the offering was dedicated, the result arose;

Food, clothing, and drink - this is the fruit of the offering.

Then pure, with clean clothing, wearing the finest Kāsi cloth;

Adorned with variegated garments and ornaments, she approached her co-wife.

"With surpassing beauty, you who stand there, O deity;

Illuminating all directions, like the healing star.

"By what is such beauty yours, by what does it succeed for you here;

And there arise for you pleasures, whatever are dear to the mind.

"I ask you, goddess of great majesty, when you were a human being, what merit did you make?

By what are you of such radiant power, and your beauty illuminates all directions?"

"I am Mattā, you are Tissā, I was formerly your co-wife;

Having done evil deeds, I have gone from here to the realm of ghosts.

"Through the gift given by you, I rejoice, free from fear from any quarter;

May you live long, sister, together with all your relatives;

To the sorrowless, stainless state, the abode of those who wield power.

"Having practised the Teaching here, having given a gift, beautiful one;

Having removed the stain of stinginess with its root, blameless, go to the heavenly state."

"You are dark, of ugly appearance, harsh, frightful to behold;

You are tawny-eyed, with discoloured teeth, I do not consider you a human woman."

"I am Nandā, Nandisena, I was formerly your wife;

Having done evil deeds, I have gone from here to the realm of ghosts."

"What wrong-doing was done by body, by speech, by mind?

By the result of what action have you gone from here to the realm of ghosts?"

"I was fierce and harsh, and also disrespectful towards you;

Having spoken that bad speech, I have gone from here to the realm of ghosts."

"Come, I give you my cloak, put on this cloth;

Having put on this cloth, come, I will lead you to that house.

"Garments and food and drink, you will obtain having gone home;

And you will see your sons, and you will see your daughters-in-law."

"What is given by your hand to my hand, does not benefit me;

But monks accomplished in morality, without lust, very learned.

"Satisfy them with food and drink, dedicate the offering to me;

Then I shall be happy, endowed with all sensual pleasures."

Having replied "Good!", he gave an abundant gift;

Food, drink, solid food, cloth and lodgings;

Umbrella, odour and garlands, and various sandals.

But monks accomplished in morality, without lust, very learned;

Having satisfied them with food and drink, he dedicated the offering to her.

Immediately after the offering was dedicated, the result arose;

Food, clothing, and drink - this is the fruit of the offering.

Then pure, with clean clothing, wearing the finest Kāsi cloth;

Adorned with variegated garments and ornaments, she approached her husband.

"With surpassing beauty, you who stand there, O deity;

Illuminating all directions, like the healing star.

"By what is such beauty yours, by what does it succeed for you here;

And there arise for you pleasures, whatever are dear to the mind.

"I ask you, goddess of great majesty, when you were a human being, what merit did you make?

By what are you of such radiant power, and your beauty illuminates all directions?"

"I am Nandā, Nandisena, I was formerly your wife;

Having done evil deeds, I have gone from here to the realm of ghosts.

"Through the gift given by you, I rejoice, free from fear from any quarter;

May you live long, householder, together with all your relatives;

To the sorrowless, stainless, secure abode of those who wield power.

"Having practised the Teaching here, having given a gift, householder;

Having removed the stain of stinginess with its root, blameless, go to the heavenly state."

"Adorned, Maṭṭhakuṇḍalī, wearing garlands, covered with yellow sandalwood;

Having raised your arms you weep, in the midst of the forest why are you afflicted?"

"A golden, luminous chariot body has arisen for me;

I cannot find a pair of wheels for it, by that suffering I give up life."

"Made of gold, made of jewels, made of red, and also made of silver;

Tell me, good young man, I will provide a pair of wheels for you."

That young man said to him, "The moon and sun are both seen here;

My chariot is made of gold, it shines with that pair of wheels."

"You are foolish, young man, you who desire what ought not to be desired;

I think you will die, for indeed you will not obtain the moon and sun."

"The going and coming is seen, the colour element in both places in the sky;

The ghost who has died is not seen, who here among those crying is more foolish?"

"You speak the truth, young man, I myself am more foolish among those crying;

Like a child crying for the moon, I longed for the ghost who has died."

"Indeed, as I was blazing, like a fire sprinkled with ghee;

Pouring down as if with water, he extinguished all my anguish.

"He has indeed drawn out my dart, the sorrow lodged in my heart;

He who, for me overcome with sorrow, dispelled my sorrow for my son.

"I have had the dart pulled out, I have become cool, quenched;

I do not grieve, I do not weep, having heard you, young man."

"Are you a deity, a gandhabba, or Sakka, the first of givers?

Who are you, or whose son are you? How may we know you?"

"And the one for whom you weep and for whom you cry, having yourself cremated your son at the cremation ground;

I, having done wholesome action, have gone to the company of the Thirty-three."

"We did not see, whether little or much, giving a gift in your own home;

Nor such Observance practice - by what action have you gone to the world of the gods?"

"I was sick, afflicted, ill, with a diseased body in my own dwelling;

I saw the Buddha, free from defilement, who has crossed over uncertainty, the Fortunate One of superior wisdom.

"I, with gladdened mind and devoted consciousness, made a salutation with joined palms to the Tathāgata;

I, having done that wholesome action, have gone to the company of the Thirty-three."

"Wonderful indeed, marvellous indeed, such is the result of salutation with joined palms;

I too, with gladdened mind and devoted consciousness, go for refuge to the Buddha this very day."

"Go for refuge to the Buddha this very day, and to the Teaching and the Community, with a gladdened mind;

Likewise undertake the five training rules, unbroken and complete.

"Quickly abstain from killing living beings, avoid what is not given in the world;

Abstain from intoxicants and do not speak falsehood, and be satisfied with your own wife."

"You are a well-wisher to me, demon, you desire my welfare, O deity;

I will do your word, you are my teacher."

"I go to the Buddha for refuge, and also to the unsurpassed Teaching;

And to the Community of the king of men, I go for refuge.

"I quickly abstain from killing living beings, I avoid what is not given in the world;

I abstain from intoxicants and do not speak falsehood; And I am satisfied with my own wife."

"Rise up, Kaṇha, why do you lie down? What use is sleeping to you?

He who is your own brother, your heart and right eye;

His winds are growing strong, Kesava is muttering about a hare."

Having heard that word of his, of Rohiṇeyya, Kesava,

Being in a hurry, arose, distressed by sorrow for his brother.

"Why, as if mad, throughout this whole Dvārakā,

Do you prattle 'A hare, a hare!' - what kind of hare do you wish for?

"Made of gold, made of jewels, made of copper, and also made of silver;

Made of conch, stone, and coral, I will have a hare made for you.

"There are also other hares, forest-dwellers roaming in the woods;

Those too I will bring for you - what kind of hare do you wish for?"

"I do not wish for those hares, those hares dependent on the earth;

I wish for the hare from the moon, bring that down for me, Kesava."

"Surely then, dear relative, you will give up your sweet life;

You desire what ought not to be desired, you wish for the hare from the moon."

"If you know thus, Kaṇha, as you instruct another;

Why do you still today grieve for your son who died before?"

"That which cannot be obtained by a human being, or even by a non-human being;

'May my son who was born not die' - how can the unobtainable be obtained?

"Not by spells, not by root medicines, not by remedies or by wealth;

Is it possible to bring back, Kaṇha, the departed one you grieve for.

"Those of great riches, of great possessions, warriors who have kingdoms;

Those with abundant wealth and grain, they too are not free from ageing and death.

"Warriors, brahmins, merchants, workers, outcasts and refuse-removers;

These and others by birth, they too are not free from ageing and death.

"Those who recite the sacred hymn, the six-factored, devised by Brahmā;

These and others by true knowledge, they too are not free from ageing and death.

"And those sages who are peaceful, self-restrained austere ascetics;

They too in time abandon the body, those austere ascetics.

"The Worthy Ones, well-trained, who have done what was to be done, without mental corruptions;

They lay down this body, with the utter elimination of merit and demerit."

"Indeed, as I was blazing, like a fire sprinkled with ghee;

Pouring down as if with water, he extinguished all my anguish.

"He has indeed drawn out my dart, the sorrow lodged in my heart;

He who, for me overcome with sorrow, dispelled my sorrow for my son.

"I have had the dart pulled out, I have become cool, quenched;

I do not grieve, I do not weep, having heard you, brother."

Thus do the wise act, those who are compassionate;

They turn one away from sorrow, as Ghaṭa did his elder brother.

One who has such colleagues and attendants,

They follow him with well-spoken words, as Ghaṭa did his elder brother.

"Naked, of ugly appearance, emaciated, with veins spread over you;

With ribs protruding, so thin, who indeed are you, sir?"

"I, venerable sir, am a ghost, ill-fated, belonging to Yama's world;

Having done evil deeds, I have gone from here to the realm of ghosts."

"What wrong-doing was done by body, by speech, by mind?

By the result of what action have you gone from here to the realm of ghosts?"

"There is a city of the Paṇṇas, renowned as Erakaccha;

There I was formerly a millionaire, they knew me as Dhanapāla.

"Eighty cartloads of unwrought gold were mine;

Abundant was my gold, many pearls and lapis lazuli.

"Though I had such great wealth, giving was not dear to me;

Having closed the door I ate, lest beggars should see me.

"I was faithless and stingy, miserly, abusive;

I hindered many people who were giving and doing meritorious deeds.

"There is no result of giving, how can there be fruit of self-control?

Lotus ponds and wells, and parks that were planted;

And drinking halls I destroyed, and bridges in difficult places.

"I, having not done good, having done evil, passed away from there;

Reborn in the sphere of ghosts, afflicted by hunger and thirst.

"Fifty-five years since I deceased;

I do not know of food eaten, or even drinking water drunk.

"What is self-control, that is destruction; what is destruction, that is self-control;

For ghosts truly know, what is self-control, that is destruction.

"In the past I was restrained, I did not give though there was much wealth;

Though there were gifts to be given, I made no refuge for myself;

So now I feel remorse afterwards, having reached the fruit of my own actions.

"After four months, death will occur;

I will fall into hell, extremely painful and terrible.

"Rectangular, with four doors, divided into sections, measured;

Surrounded by an iron wall, covered over with iron.

"Its floor is made of iron, blazing, endowed with heat;

Having pervaded a hundred yojanas all around, it stands always.

"There I shall experience painful feeling for a long duration;

The fruit of evil action, therefore I grieve exceedingly."

This I say to you, may you be blessed, as many as are assembled here;

Do not do evil action, whether openly or in secret.

"If you will do or are doing that evil action;

There is no freedom from suffering for you, even if you fly up and flee.

"Be respectful to your mothers, be respectful to your fathers, honouring the elders in the family;

Be respectful to ascetics, be committed to holy life, thus you will go to heaven."

"Naked, emaciated, you are a gone forth one, venerable sir, where do you go at night, for what reason?

Tell me that, perhaps we may be able, with all wealth I would provide for you."

"Bārāṇasī is a city famed far and wide, there I was a householder, wealthy but wretched;

A non-giver, with mind greedy for material gains, through immorality I reached the domain of Yama.

"I, wearied by hunger like a needle, by those deeds,

By that very reason I go to my relatives for the sake of some trifling material gain;

Habitually not giving, they do not believe,

That the fruit of giving exists in the other world.

"And my daughter constantly speaks, 'I will give a gift for my parents and grandparents';

That which is set aside, the brahmins serve as food, 'I go to Andhakavinda to eat.'"

The king said to him: "Having experienced that too,

Come back quickly, I too shall make an offering;

Tell me that, if there is a reason,

We would hear words with reason that can be believed."

Having said "So be it", he went there, they ate the meal but not those worthy of offerings;

He returned to Rājagaha once again, and appeared before the lord of men.

Having seen the ghost come again, the king said: "What shall I too give?

Tell me that, if there is a reason, by which you may be satisfied for a longer time."

"Having served the Buddha and the Community, O king, with food and drink and robes;

Dedicate that offering for my welfare, thus I may be satisfied for a longer time."

Then the king, having descended at that very moment, having given an incomparable gift with his own hand to the monastic community;

He announced what was done to the Tathāgata, and dedicated the offering to that ghost.

He, being venerated, shining very much, appeared before the lord of men;

"I am a demon who has attained supreme supernormal power, there are no humans equal or similar to me.

"See this boundless power of mine, having given an incomparable gift to the monastic community, dedicated by you;

Satisfied constantly, always, by many, I go happy, O king of men and gods."

"For the purpose for which we go, to Kamboja as wealth-carriers;

This demon grants desires, let us take this demon away.

"Having seized this demon, by entreaty or by force;

Having placed him on a vehicle, let us quickly go to Dvārakā."

"In the shade of whatever tree one might sit or lie down,

One should not break a branch of that tree, for a betrayer of friends is evil."

"In the shade of whatever tree one might sit or lie down,

One would cut even its trunk, if such were the purpose."

"In the shade of whatever tree one might sit or lie down,

One should not break a leaf of that tree, for a betrayer of friends is evil."

"In the shade of whatever tree one might sit or lie down,

One would pull it out even with its root, if such were the purpose."

"In whose house one might stay even for a single night, where a person might obtain food and drink;

One should not think evil of him even in mind, gratitude is praised by good persons.

"In whose house one might stay even for a single night, and be attended upon with food and drink;

One should not think evil of him even in mind, the one with harmless hands burns the betrayer of friends.

"He who formerly had good done for him, afterwards harms with evil;

A man destroyed by a wet hand, he does not see good fortune."

"I am not easily overpowered by a god or by a human being, or by supremacy;

I am a demon who has attained supreme supernormal power, going afar, endowed with beauty and strength."

"Your hand is altogether beautiful, with five streams dripping with honey;

Various flavours flow forth, I imagine you to be the first of givers."

"I am not a god nor a gandhabba, nor Sakka, the first of givers;

Know me, Aṅkura, as a ghost, come here from Roruva."

"Of what morality, of what conduct, were you before in the city of Roruva;

By what holy life of yours, does merit succeed in your hand?"

"I was formerly a tailor, in Roruva then was I;

Living with great difficulty, a poor wretch, nothing was found for me to give.

"And my dwelling was near Asayha,

The faithful master of giving, who had made merit, one with shame.

"There beggars go, paupers of various clans;

And they ask me there for Asayha's dwelling.

"Where should we go, may you be blessed, where is a gift being given?

When asked by them I declare Asayha's dwelling.

"Having raised my right arm, 'Go here, may you be blessed;

Here a gift is being given, at the dwelling of Asayha.'

"By that my hand grants desires, by that my hand drips with honey;

By that holy life of mine, merit succeeds in my hand."

"It seems you did not give a gift, with your own hands to anyone;

Rejoicing in another's giving, having raised your hand you spoke.

"By that my hand grants desires, by that my hand drips with honey;

By that holy life of yours, merit succeeds in your hand.

"He who gave gifts, venerable sir, devoted with his own hands;

He, having abandoned the human body, to which direction has he gone?"

"I do not understand the destination or coming of Asayha, the endurer of the unbearable, the radiant one;

But I have heard near Vessavaṇa that Asayha has gone to the company of Sakka."

"It is indeed fitting to do good, to give gifts as is proper;

Having seen the hand that grants desires, who would not make merit?

"Surely I, having gone from here, having arrived at Dvārakā;

I shall establish giving, which would bring me happiness.

"I will give food and drink, cloth and lodgings;

And drinking halls and wells, and bridges in difficult places."

"By what are your fingers crooked, and your face distorted;

And your eyes are oozing, what evil was done by you?"

"For the radiant householder, the faithful one dwelling at home;

I was appointed in his place of giving, commissioned in the gift.

"There, having seen beggars, who had come seeking food;

Having withdrawn to one side, I made a scowling face.

"By that my fingers are crooked, and my face is distorted;

My eyes are oozing, that evil was done by me."

"Rightly for you, wretch, your face is distorted;

And your eyes are oozing, because you for another's giving;

Made a scowling face.

"For how could one giving a gift, make it dependent on another;

Food, drink, solid food, cloth and lodgings.

"Surely I, having gone from here, having arrived at Dvārakā;

I shall establish giving, which would bring me happiness.

"I will give food and drink, cloth and lodgings;

And drinking halls and wells, and bridges in difficult places."

Then he, having turned back, having arrived at Dvārakā;

Aṅkura established giving, which would bring him happiness.

He gave food and drink, cloth and lodgings;

And drinking halls and wells, with a clear mind.

"Who is hungry and who is thirsty, who will put on a garment;

Whose draught animals are weary, let them harness a vehicle from here.

"Who wishes for an umbrella and odour, who for a garland, who for sandals?

Thus they proclaim there, barbers, cooks, and perfumers;

Always, evening and morning, at Aṅkura's dwelling.

"'Aṅkura sleeps happily', thus people know me;

I sleep unhappily, Sindhaka, because I do not see beggars.

"'Aṅkura sleeps happily', thus people know me;

I sleep unhappily, Sindhaka, when there are few paupers."

"If Sakka, the lord of the Tāvatiṃsa gods, were to grant you a boon;

Wishing for a boon, what boon would you wish for from the whole world?"

"If Sakka, the lord of the Tāvatiṃsa gods, were to grant me a boon;

When I have risen early, being mindful, towards sunrise;

May divine foods appear, and may the beggars be virtuous.

"May my giving not be exhausted, having given may I not regret;

While giving may I gladden the mind, this boon I would wish for from Sakka."

"One should not give all one's wealth to others, one should give gifts and also protect one's wealth;

Therefore wealth is indeed better than giving, for by excessive giving families cease to exist.

"Not giving and excessive giving - the wise do not praise these;

Therefore wealth is indeed better than giving, one should conduct oneself with moderation - that is the principle of the wise."

"Oh, indeed, may I myself give, and may the peaceful good persons associate with me;

Like a cloud filling the low-lying places, may I satisfy all the paupers.

"One who, having seen beggars, whose complexion becomes bright;

Having given, is delighted - for one dwelling in that house, there is happiness.

"One who, having seen beggars, whose complexion becomes bright;

Having given one is delighted, this is the accomplishment of sacrifice.

"Even before giving one is glad, while giving one should make the mind confident;

Having given one is delighted, this is the accomplishment of sacrifice."

Sixty thousand cartloads, at Aṅkura's dwelling;

Food is given constantly, to beings hoping for merit.

Three thousand cooks indeed, adorned with jewelled earrings;

Live depending on Aṅkura, engaged in the sacrifice of giving.

Sixty thousand men, adorned with jewelled earrings;

At Aṅkura's great giving, young men split firewood.

Sixteen thousand women, adorned with all ornaments;

At Aṅkura's great giving, the women grind ingredients.

Sixteen thousand women, adorned with all ornaments;

At Aṅkura's great giving, stood ready holding ladles.

Much to many he gave, for a long time the warrior gave;

Attentively and with his own hand, with respect again and again.

For many months and fortnights, seasons and years;

Aṅkura carried on the great giving for a long interval.

Having thus given and sacrificed, Aṅkura for a long interval;

He, having abandoned the human body, went to the Tāvatiṃsa heaven.

Having given a ladle of almsfood to Anuruddha, Indaka,

He, having abandoned the human body, went to the Tāvatiṃsa heaven.

In ten respects Indaka outshines Aṅkura;

In forms, sounds, flavours, odours, and delightful tangible objects.

In life span and in fame, in beauty and in happiness;

In lordship, Indaka outshines Aṅkura.

When in the Thirty-three, the Buddha, on the stone, the Paṇḍukambala;

At the root of the Pāricchattaka tree, the highest of men dwelt.

In the ten world systems, having gathered together, the deities;

Attend upon the Self-enlightened One, dwelling on the mountain summit.

No god outshines the Self-enlightened One in beauty;

Surpassing all the gods, the Self-enlightened One alone shines.

Twelve yojanas away, this Aṅkura was then;

Not far from the Buddha, Indaka outshines.

Having looked upon the Fully Enlightened One, and also Aṅkura and Indaka;

Honouring the one worthy of offerings, he spoke these words.

"Great giving was given by you, Aṅkura, for a long interval;

You are seated too far away, come near me."

Thus urged by the one of developed self, Aṅkura said this:

"What use is that giving to me, void of one worthy of offerings.

"This demon Indaka, having given a small gift,

Outshines us, as the moon the host of stars."

"Just as in a barren field, even much seed planted;

Does not yield abundant fruit, nor does it please the farmer.

"Just so a gift, even if abundant, established among the immoral;

Does not yield abundant fruit, nor does it please the donor.

"Just as in a good field, even a little seed planted;

When the rain sends down proper showers, the fruit pleases the farmer.

"Likewise among the virtuous, among such ones endowed with qualities;

Even a little service done, the merit becomes of great fruit."

Giving with discrimination should be given, where what is given is of great fruit;

Having given with discrimination, donors go to heaven.

Giving with discrimination is praised by the Fortunate One, those who are worthy of offerings here in the world of the living;

Gifts given to them are of great fruit, like seeds sown in a good field.

A monk who had gone for day residence, sitting on the bank of the Ganges;

A female ghost approached him, ugly and frightful to behold.

Her hair was exceedingly long, hanging down to the ground;

Covered by her hair, she said this to the ascetic.

"Fifty-five years since I deceased;

I do not know of food eaten, or even drinking water drunk;

Give me drinking water, venerable sir, I am thirsty, wandering for drinking water."

"This Ganges with cool water flows from the Himalayas;

Drink, having taken from here, why do you ask me for drinking water?"

"If I, venerable sir, from the Ganges, myself take drinking water;

It turns to blood for me, therefore I request drinking water."

"What wrong-doing was done by body, by speech, by mind?

By the result of what action does the Ganges become blood for you?"

"My son named Uttara was a faithful lay follower;

And he, against my wish, offers to the ascetics.

"Robes and almsfood, requisites and lodgings;

Him I abused, troubled by stinginess.

"That which you, against my wish, offer to the ascetics;

Robes and almsfood, requisites and lodgings.

"May this be blood for you in the world beyond, Uttara;

By the result of that action, the Ganges becomes blood for me."

"In the past, to a monk gone forth, I gave thread, having approached when asked;

The result of that is obtained with abundant fruit, and many tens of millions of garments arise for me.

"This mansion strewn with flowers, delightful, variegated, frequented by men and women;

I enjoy and I wear robes, with abundant wealth and it is not yet exhausted.

"By the result of that very action, happiness and comfort are found here;

I, having gone again to the human realm, will make merit - lead me, dear son."

"Seven hundred years you have come here,

Old and aged you will be there;

All your relatives have died,

What will you do having gone there from here?"

"For only seven years have I been here, with divine happiness bestowed upon me;

I, having gone again to the human realm, will make merit - lead me, dear son."

He, having seized her forcibly by the arm, having brought back the very weak elder nun;

"You should tell others who have come here, 'Make merit, happiness is obtained.'"

"Seen by me: without good deeds done, ghosts are vexed, likewise human beings;

And having done action to be experienced as pleasant, gods and human beings are people established in happiness."

"With golden staircase steps, spread with golden sand;

There are fragrant lotuses, lovely, sweet-smelling, delightful.

Covered with various trees, stirred by various odours;

Covered with various lotuses, spread all over with white lotuses.

They emit fragrance, delightful, stirred by the wind;

Resounding with swans and herons, echoing with the calls of cakravāka birds.

"Filled with various flocks of birds, endowed with various groups of waterfowl;

Trees bearing various fruits, forests bearing various flowers.

"There is no such city among human beings, as this one is;

Many are your mansions, made of gold and silver;

Shining brightly they illuminate, all around the four directions.

"Five hundred female slaves are yours, who are these attendants of yours;

They wear conch-shell bracelets and armlets, adorned with golden headdresses.

"Many are your divans, made of gold and silver;

Covered with kadalimiga hides, prepared and spread with woollen rugs.

"Where you have gone to dwell, endowed with all sensual pleasures;

When midnight has arrived, from there having risen you go.

"Having gone to the pleasure ground, all around the lotus pond;

On its bank you stood, on the green grass, O beautiful one.

"Then the crop-eared dog eats your limbs one by one;

And when you have been eaten, reduced to a chain of bones;

You plunge into the pond, your body becomes as before.

"Then you, with all your limbs complete, extremely charming, lovely to behold;

Having wrapped yourself in cloth, you came to my presence.

"What wrong-doing was done by body, by speech, by mind?

By the result of what action does the crop-eared dog eat your limbs one by one?"

"In Kimilā there was a householder, a faithful lay follower;

I was his wife, immoral, an adulteress.

"When I was committing adultery, my husband said this to me:

'This is not proper, not suitable, that you commit adultery against me.'

"I spoke a terrible oath, and a lie;

'I do not transgress against you, by body or by mind.

"'If I transgress against you, by body or by mind;

Let this crop-eared dog eat my limbs one by one.'

"The result of that action, and of lying, both;

For seven hundred years indeed, have been experienced by me since then;

And the crop-eared dog eats my limbs one by one.

"And you, Sire, of great service, have come here for my benefit;

I am well released from Kaṇṇamuṇḍa, free from sorrow, free from fear from any quarter.

"I pay homage to you, Sire, I request with joined palms;

Enjoy non-human sensual pleasures, delight, Sire, together with me."

"Non-human pleasures have been enjoyed, I have delighted together with you;

I request you, fortunate one, quickly lead me back."

There was a king Brahmadatta, the bull among charioteers of the Pañcālas;

With the passing of days and nights, the king died.

Having gone to his cremation ground, his wife Ubbarī wails;

Not seeing Brahmadatta, she wails "Brahmadatta!"

And a sage came there, a sage accomplished in conduct;

And he asked those who were well assembled there.

"Whose is this cremation ground, stirred with various fragrances?

For whom does this wife wail, for her husband gone far from here?

Not seeing Brahmadatta, she wails 'Brahmadatta!'"

And they explained there, those who were well assembled there;

"Of Brahmadatta, venerable sir, of Brahmadatta, dear sir.

"His is this cremation ground, stirred with various fragrances;

For him this wife wails, for her husband gone far from here;

Not seeing Brahmadatta, she wails 'Brahmadatta!'"

"Eighty-six thousand, by the name of Brahmadatta;

Were cremated at this cremation ground, for which of them do you grieve?"

"The king who was the son of Cūḷanī, the bull among charioteers of the Pañcālas;

Him, venerable sir, I bewail, my husband who gave all desires."

"All were kings, named Brahmadatta;

All were sons of Cūḷanī, bulls among charioteers of the Pañcālas.

"You gradually became the chief queen of all of them;

Why, having abandoned the former ones, do you bewail the last?"

"About myself having become a woman, for a long time, sir;

Of me who has become a woman, you speak much about the round of rebirths."

"She was a woman, she was a man, she even came to an animal womb;

Thus for these past lives, no end is seen."

"Indeed, as I was blazing, like a fire sprinkled with ghee;

Pouring down as if with water, he extinguished all my anguish.

"He has indeed drawn out my dart, the sorrow lodged in my heart;

He who, for me overcome with sorrow, dispelled my grief in return.

"I have had the dart pulled out, I have become cool, quenched;

I do not grieve, I do not weep, having heard you, great sage."

Having heard that word of his, the well-spoken word of the ascetic;

Taking bowl and robe, she went forth into homelessness.

And she, having gone forth, peaceful, from home into homelessness;

Developed a mind of friendliness, for rebirth in the Brahma world.

Wandering from village to village, to market towns and royal cities;

Uruvelā was the name of that village, where she died.

Having developed a mind of friendliness, for rebirth in the Brahma world;

Having removed the mind for womanhood, she was reborn in the Brahma world.

"On the water not breaking, here on the Ganges you go;

Naked, like a ghost in the upper half, wearing garlands, adorned;

Where will you go, ghost, where will your dwelling be?"

"I shall go to Cundaṭṭhila," that ghost thus speaks;

In between Vāsabhagāma and near Bārāṇasī.

And having seen him, the chief minister, renowned as Koḷiya;

Gave flour and food to the ghost, and a pair of yellow garments.

While the boat was standing still, he had it given to the barber;

When it was given to the barber, it appeared on the ghost at that very place.

Then well-clothed, wearing garlands, adorned;

For the ghost established in that state, the offering was beneficial;

Therefore one should give to the departed, out of compassion again and again.

Some clothed in torn rags, others with hair as their covering;

Ghosts go for food, they depart in every direction.

Some, having run far, returned without obtaining anything;

Hungry, fainted, wandering, they fell to the ground.

And they, having fallen there, fell to the ground;

Having not done good before, like those burnt by fire in the sun's heat.

"We were formerly of bad character, housewives, mothers of families;

Though there were gifts to be given, we made no refuge for ourselves.

"Abundant food and drink, so much so that it was thrown away;

To those gone forth who have gone the right way, we gave nothing."

"Unwilling to work, lazy, lovers of sweet things, gluttonous;

Givers of mere morsels of almsfood, we abused those who received them.

"Those houses and those female slaves, and those very ornaments of ours;

Others enjoy them, we are sharers in suffering.

"They become basket-weavers or despised, and chariot-makers treacherous;

They become caṇḍālī women, wretched, and barbers again and again.

"Whatever families are low and wretched,

In those very ones they are born - this is the destination of the stingy.

"Those who have done good deeds before, donors free from avarice;

They fill heaven, and illuminate Nandana.

"And in the Vejayanta mansion, having delighted, those who desire sensual pleasures;

They are born in high families, with wealth, having passed away from there.

"In pinnacle buildings and mansions, on divans spread with woollen carpets;

Their limbs fanned with peacock-feather fans, born in families, famous ones.

"They go from lap to lap, wearing garlands, adorned;

Nurses attend upon them, morning and evening, seeking their comfort.

"This is not for those who have not made merit, this is only for those who have made merit;

Sorrowless, delightful, charming, the great forest of the Thirty-three.

"Happiness for those who have not made merit, there is not here nor in the hereafter;

But happiness for those who have made merit, both here and in the hereafter.

"For those who desire companionship with them, much wholesome should be done;

For those who have made merit rejoice, in heaven endowed with wealth."

The elder from Kuṇḍi city, a dweller on Sāṇa mountain;

Poṭṭhapāda by name, an ascetic with developed faculties.

His mother, father, and brother, ill-fated, belonging to Yama's world;

Having done evil deeds, I have gone from here to the realm of ghosts.

They, ill-fated, afflicted by needle-like hunger, exhausted, naked, emaciated;

Trembling with great fear, the cruel ones do not show themselves.

His brother, having overcome fear, naked, alone on the path;

Having become one who moves on four limbs, showed himself to the elder.

The elder, not paying attention, passed by in silence;

And he informed the elder, "I am your brother, gone to the ghost realm."

"Your mother and father, venerable sir, ill-fated, belonging to Yama's world;

Having done evil deeds, I have gone from here to the realm of ghosts.

They, ill-fated, afflicted by needle-like hunger, exhausted, naked, emaciated;

Trembling with great fear, the cruel ones do not show themselves.

"Have compassion, O compassionate one, having given, dedicate it to us;

Through the gift given by you, the cruel ones will sustain themselves."

The elder, having walked for almsfood, and twelve other monks;

Gathered together in one place, for the purpose of participation in a meal.

The elder said to all of them: "Give me whatever you have obtained;

I will make a meal for the Community, out of compassion for my relatives."

They handed over to the elder, the elder invited the Community;

Having given, the elder dedicated, for mother, father and brother;

"May this be for my relatives, may the relatives be happy."

Immediately after the offering was dedicated, food arose;

Pure, superior, accomplished, with various flavours and vegetables.

Then the brother showed himself, of good complexion, powerful, happy;

"Abundant is the food, venerable sir, but see, we are naked;

So, venerable sir, make effort, that we may obtain cloth."

The elder, having picked out rags from the rubbish heap,

Having made a cloth from the scraps, he gave it to the monastic community of the four directions.

Having given, the elder dedicated, for mother, father and brother;

"May this be for my relatives, may the relatives be happy."

Immediately after the offering was dedicated, garments arose;

Then well-clothed, he showed himself to the elder.

"As far as there were coverings in King Nanda's realm;

More numerous than that, venerable sir, are our cloths and coverings.

"Silks and woollen blankets, linens and cottons too;

Extensive and very costly, they hang in the sky.

"We put on whatever is dear to the mind;

So, venerable sir, make effort, that we may obtain a dwelling."

The elder, having made a leaf hut, gave it to the monastic community of the four directions;

Having given, the elder dedicated, for mother, father and brother;

"May this be for my relatives, may the relatives be happy."

Immediately after the offering was dedicated, houses arose;

Pinnacle-chambered dwellings, divided into sections, measured.

"There are no such houses among human beings, as our houses here;

Even among the divine, such as those are, such are our houses here.

Shining brightly they illuminate, all around the four directions;

So, venerable sir, make effort, that we may obtain drinking water."

The elder, having filled a water vessel, gave it to the monastic community of the four directions;

Having given, the elder dedicated, for mother, father and brother;

"May this be for my relatives, may the relatives be happy."

Immediately after the offering was dedicated, drinking water arose;

Deep and quadrangular, well-fashioned lotus ponds.

With cool water, with good fords, cool, without foul odour;

Covered with lotuses and water lilies, filled with water and pollen.

Having bathed and drunk there, they showed themselves to the elder;

"Abundant is the drinking water, venerable sir, our feet are painful, they are splitting."

"Wandering about we hobble, on gravel and kusa-grass thorns;

So, venerable sir, make effort, that we may obtain a vehicle."

The elder, having obtained a sandal, gave it to the monastic community of the four directions;

Having given, the elder dedicated, for mother, father and brother;

"May this be for my relatives, may the relatives be happy."

Immediately after the offering was dedicated, the ghosts came by chariot;

"We have been shown compassion, venerable sir, with food and with clothing.

"By the house, by the gift of drinking water, by the gift of a vehicle, and by both;

I have come to pay homage to the compassionate sage in the world, venerable sir."

"Having ascended the mansion with lapis lazuli pillars, beautiful and luminous, variegated;

There you dwell, goddess of great majesty, like the moon on the fifteenth day in the mid-sky.

"Your beauty is like gold, with a molten form, exceedingly fair to behold;

Seated on the finest divan, incomparable, you are alone and there is no husband for you.

"And these ponds of yours all around, abundant with garlands, with many white lotuses;

Spread over all around with gold powder, therein no mud nor water plants are found.

"And these swans, beautiful and delightful, move about in the water always;

Having come together, they all sing sweetly, with melodious voices like the sound of drums.

"Shining brightly with fame, one of fame, and you stand leaning on a boat;

With curling eyelashes, smiling, speaking sweetly, beautiful in every limb, you shine exceedingly.

"This mansion, stainless, standing on level ground, with a pleasure grove, increasing delight and joy;

I wish, woman of superior appearance, to rejoice here in the Nandana grove together with you."

"Do action that is to be experienced here, and let your mind be fixed here;

Having done action that is to be experienced here, thus you will obtain me, O desirer of sensual pleasures."

"Good!" he, having promised her, did action that is to be experienced there;

Having done action that is to be experienced there, that young man was reborn in her company.

"One with chaff, another with rice, and this woman with her own flesh and blood;

And you consume faeces, impure and unpleasant - of what is this the result?"

"This one formerly harmed his mother, this one is a dishonest trader;

This one, having eaten the meat, deceives with lying.

"When I was a human being among human beings, the housewife, lord of the whole family;

I concealed what was there, and I gave nothing from here.

"I conceal with lying, 'There is not this in my house;

If I hide what exists, may excrement be my food.'

"By the result of that action, and of lying, both;

Fragrant rice food turns to excrement for me.

"Actions are not barren, for action does not perish;

Foul-smelling excrement with worms, I eat and I drink."

Wonderful is the knowledge of the Fortunate One, as the Teacher explained concerning the person;

Some become abundant in merit, some become limited in merit.

This boy, abandoned in the charnel ground, sustains himself through the night by the moisture from his thumb;

Neither demons nor spirits nor reptiles would harm the boy who has made merit.

Dogs licked his feet, crows and jackals turn him over;

Flocks of birds carry away the womb-filth, and crows carry away the eye-filth.

No one arranged protection for him, nor medicine, nor fumigation with mustard;

They did not take the conjunction of planets, nor did they scatter all kinds of grain.

Such a one, having reached the utmost distress, brought by night and abandoned in the charnel ground;

Trembling like a lump of fresh butter, with life remaining in doubt.

Him saw the one worshipped by gods and humans, and having seen him, the one of extensive wisdom declared;

"This boy will become of the foremost family in this city, and in wealth."

"What was his religious duty, what then was his holy life, of what well-practised deed is this the result;

Having reached such disaster, he will experience such supernormal power."

The populace made a noble offering to the community of monks headed by the Buddha;

There his mind underwent alteration, he spoke harsh, vulgar speech.

He, having dispelled that thought, having afterwards obtained joy and confidence;

Attended upon the Tathāgata dwelling in Jeta's Grove with rice gruel for a week.

That was his religious duty, that then was his holy life, of that well-practised deed this is the result;

Having reached such disaster, he will experience such supernormal power.

Having remained here for a hundred years, endowed with all sensual pleasures;

Upon the collapse of the body, in the future life, he goes to the company of Vāsava.

"You are naked, of ugly appearance, emaciated, with veins showing all over your body;

With protruding ribs, so thin, who are you standing here?"

"I, venerable sir, am a female ghost, ill-fated, belonging to Yama's world;

Having done evil deeds, I have gone from here to the realm of ghosts."

"What wrong-doing was done by body, by speech, by mind?

By the result of what action have you gone from here to the realm of ghosts?"

"At the open fords, I searched for half a māsaka;

Though there were gifts to be given, I made no refuge for myself.

"I approach the river thirsty, it turns void;

I approach the shade in the heat, it turns to sunshine.

"And a wind of fire-colour blows towards me, burning;

This, venerable sir, I deserve, and other evil beyond that.

"Having gone to Hatthini city, you should tell my mother;

'Your daughter has been seen by me, ill-fated, belonging to Yama's world;

Having done evil deeds, she has gone from here to the realm of ghosts.'

"There is something deposited by me here, and that was not declared by me;

Four hundred thousand, beneath the divan.

"From that let her give a gift to me, and let there be livelihood for her;

And having given a gift, let my mother dedicate the offering;

Then I shall be happy, endowed with all sensual pleasures."

"Good!" he, having replied, having gone to Hatthini city;

He said to her mother –

'Your daughter has been seen by me, ill-fated, belonging to Yama's world;

Having done evil deeds, she has gone from here to the realm of ghosts.'

"She instigated me there, 'You should tell my mother;

'Your daughter has been seen by me, ill-fated, belonging to Yama's world;

Having done evil deeds, she has gone from here to the realm of ghosts.'

"There is something deposited by me here, and that was not declared by me;

Four hundred thousand, beneath the divan.

"From that let her give a gift to me, and let there be livelihood for her;

And having given a gift, let my mother dedicate the offering;

Then she shall be happy, endowed with all sensual pleasures."

Then she gave a gift, and dedicated the offering to her;

The female ghost was happy, and she had a good livelihood.

"Honoured by men and women, a youth, you shine with enticing types of sensual pleasure;

During the day you experience torture, what did you do in a former birth?"

"I was in charming Rājagaha, in delightful Giribbaja;

Formerly I was a deer hunter, with bloody hands, cruel.

"Towards beings who caused no opposition, towards many creatures, with a corrupted mind;

I wandered, very cruel, always, delighting in harming others, unrestrained.

"I had a friend, a good-hearted one, a faithful lay follower;

He too, having compassion for me, restrained me again and again.

"'Do not do evil action, dear son, do not go to an unfortunate realm;

If you wish for happiness after death, refrain from killing living beings, from lack of self-control.'

"Having heard the word of him, who desired happiness, who was compassionate for my welfare;

I did not do the complete instruction, long delighting in evil, lacking wisdom.

"He, the one of abundant wisdom, again out of compassion established me in self-control;

'If you kill living beings by day, then let there be self-control for you at night.'

"So I, having killed living beings by day, was abstaining, at night I was restrained;

At night I indulge myself, by day I am consumed, ill-fated.

"Of that wholesome action, I experience at night a non-human state;

By day, like maddened dogs, they run up from all around to devour me.

"And those who are constantly practising, regularly engaged in the Fortunate One's Dispensation;

I consider they attain only the Deathless, the unconditioned state."

"In pinnacle buildings and mansions, on divans spread with woollen carpets;

You delight in the five-part music, well played.

"Then at the end of the night, towards the rising of the sun;

Cast aside in the cemetery, you undergo much suffering.

"What wrong-doing was done by body, by speech, by mind?

By the result of what action do you undergo this suffering?"

"I was in charming Rājagaha, in delightful Giribbaja;

Formerly I was a deer hunter, cruel and unrestrained.

"I had a friend, a good-hearted one, a faithful lay follower;

A monk dependent on his family, was a disciple of Gotama;

He too, having compassion for me, restrained me again and again.

"'Do not do evil action, dear son, do not go to an unfortunate realm;

If you wish for happiness after death, refrain from killing living beings, from lack of self-control.'

"Having heard the word of him, who desired happiness, who was compassionate for my welfare;

I did not do the complete instruction, long delighting in evil, lacking wisdom.

"He, the one of abundant wisdom, again out of compassion established me in self-control;

'If you kill living beings by day, then let there be self-control for you at night.'

"So I, having killed living beings by day, was abstaining, at night I was restrained;

At night I indulge myself, by day I am consumed, ill-fated.

"Of that wholesome action, I experience at night a non-human state;

By day, like maddened dogs, they run up from all around to devour me.

"And those who are constantly practising, regularly engaged in the Fortunate One's Dispensation;

I consider they attain only the Deathless, the unconditioned state."

"Garlanded, crowned, with armlets, your limbs are full of sandalwood;

Your facial complexion is serene, you shine like the sun in beauty.

"Non-human councillors, who are these attendants of yours;

Ten thousand maidens, who are these female attendants of yours;

They wear conch-shell bracelets and armlets, adorned with golden headdresses.

"You are of great majesty, with a form that causes hair to stand on end;

You eat the flesh of your own back, having cut it off yourself.

"What wrong-doing was done by body, by speech, by mind?

By the result of what action do you eat the flesh of your own back,

Having cut it off yourself?"

"For my own harm, I conducted myself in the world of the living;

With divisive speech and false speech, and with fraud and deception.

"There, having gone to the assembly, when the time for truth arrived;

Having disregarded the good and the Teaching, I followed what was not the Teaching.

"Thus he eats himself, whoever is a backbiter;

Just as I today eat the flesh of my own back.

"This has been seen by you yourself, Nārada, what the compassionate, the skilful would say;

Do not speak slander nor falsehood, may you not be a backbiter."

"Standing in the sky, foul-smelling, you emit a putrid odour;

But worms eat your foul-smelling mouth, what action did you do before?"

"Then having taken a knife, they cut again and again;

Having sprinkled with lye, they cut again and again.

"What wrong-doing was done by body, by speech, by mind?

By the result of what action do you undergo this suffering?"

"I was in charming Rājagaha, in delightful Giribbaja;

Lord of wealth and grain, of great abundance, sir.

"This was my wife, and my daughter and my daughter-in-law;

They, with garlands and water lilies, and costly cosmetics;

I prevented them from bringing to the monument, that evil was done by me.

"Eighty-six thousand of us, each experiencing individual suffering;

Having disparaged the stupa worship, we are tormented in hell exceedingly.

"And those who, when the great festival of veneration of the stupa of the Worthy One is taking place,

Make known the danger - separate them from that."

"And see these coming, wearing garlands, adorned;

Experiencing the result of garlands, prosperous and glorious are they.

"Having seen that marvel, wonderful, hair-raising;

The wise pay homage, they venerate that great sage.

"Surely I, having gone from here, having obtained a human womb;

I will make stupa worship, diligent again and again."

There is a city named Vesālī of the Vajjis, there was a Licchavi named Ambasakkara;

Having seen a ghost outside the city, right there he questioned him, desiring to know the reason.

"There is no sleeping place nor sitting for him, there is no going forward nor going back;

The enjoyment of food eaten, drunk, and chewed, and clothing - even an attendant for him there is not.

"Those relatives, friends seen and heard of, compassionate ones who were his before;

Even to see him they now do not obtain, for his nature is abandoned by those people.

"There are no friends for one whose self has departed, friends abandon him having known him to be defective;

And seeing benefit they surround him, many friends there are for one whose self has risen.

"Deprived of all possessions, in distress, smeared with blood, body pierced through;

Clinging like a dewdrop, today or tomorrow comes the cessation of life.

"One such as this, having reached the utmost distress, impaled on a stake of the margosa tree;

Then by what reason do you say, demon, 'Live, friend, life itself is better'?"

"He was a blood relation of mine, I remember from a former birth;

And having seen him, compassion arose in me, O king, may this one of bad character not fall into hell.

"Passed away from here, this Licchavi man, to hell teeming with beings, of terrible form;

He is reborn, the doer of wrongful deeds, to great torment, painful and frightening.

"By many a portion of virtue this stake is better than that hell;

Exclusively painful, bitter, frightening, exclusively sharp is the hell he may fall into.

"And if this one, having heard my word, afflicted by suffering, should give up life;

Therefore I do not speak near him, lest the cessation of life be caused by me."

"This matter of the man has been understood, but we wish to ask you something else;

If you give us permission, we ask you, and you should not be angry."

"Certainly there was an acknowledgment from me then, there is no telling for one who is not devoted;

Having made me one of trustworthy speech unwillingly, ask me as you wish, as I am able to bear."

"Whatever I shall see with my eye, all that I would believe in;

But if having seen that I should not believe, you should perform the legal act of guidance on me, demon."

"May this acknowledgment of yours be true to me, having heard the Teaching, obtain excellent confidence;

Seeking to understand, and not with a corrupted mind, whatever Teaching you have heard and also not heard;

I would tell all, as they understand.

"With a white horse, adorned, he approached near the one impaled on the stake;

This vehicle is wonderful, beautiful to behold - of what action is this the result?"

"In the middle of the city of Vesālī, on a muddy road there was a pit;

One day, with a gladdened mind, having taken yellow sandalwood, I placed it in the pit.

"Having placed our feet on this, both we and others crossed over;

This vehicle is wonderful, beautiful to behold - this is the result of that very action."

"Your beauty illuminates all directions, and your fragrance pervades all directions;

You have attained the supernormal power of a spirit, of great majesty, yet you are naked - of what is this the result?"

"Without wrath, with a mind constantly serene, I approach people with smooth words;

This is the result of that very action - my divine beauty constantly shines.

"Having seen the fame and renown of those established in the Teaching, I speak with a gladdened mind;

This is the result of that very action - my divine fragrance constantly pervades.

"While friends were bathing at the ford, having taken the cloth to dry land, I hid it;

Seeking amusement, and not with a corrupted mind, by that I am naked and difficult is my livelihood."

"Whoever playing does evil, they have said such is the result of action for him;

But whoever does it not playing, what result of that action have they said?"

"Those human beings with minds of corrupt thought, defiled by body and by speech;

Upon the collapse of the body, in the future life, without doubt they go to hell.

"But others, hoping for a fortunate world, delighting in giving, with a nature inclined to kindness;

Upon the collapse of the body, in the future life, without doubt they go to a fortunate world."

"How could I know that certainly, this is the result of good and evil?

Or what having seen would I believe in, or who would make me believe in that?"

"Having seen and heard, believe this: this is the result of good and evil;

If both good and evil were non-existing, would beings be fortunate or ill-fated?

"If mortals did not perform actions here, good and evil, in the human world;

Beings would not be fortunate or ill-fated, inferior or superior in the human world.

"Because mortals perform actions, good and evil, in the human world;

Therefore beings are fortunate or ill-fated, inferior or superior in the human world.

"Today they speak of the twofold result of actions, that which is to be experienced as pleasure and as pain;

Those deities enjoy themselves, while fools who do not see the dyad are cooked.

"I have no actions done by myself, and even having given, there is no one who would dedicate to me;

Clothing, sleeping place, food and drink, by that I am naked and difficult is my livelihood."

"Could there be any reason, demon, by which you might obtain clothing?

Tell me, if there is a cause, we would hear words with reason that can be believed."

"There is here a monk named Kappitaka, a meditator, virtuous, a Worthy One, liberated;

With guarded faculties, restrained in the principal monastic code, become cool, attained to the highest view.

"Kindly in speech, bountiful, easy to admonish, fair-faced, well-learned, with well-released speech;

A field of merit, dwelling without conflict, worthy of offerings from gods and humans.

"Peaceful, smokeless, free from trouble, desireless, released, free from the dart, unselfish, not crooked;

Without clinging, with all obsession eliminated, having attained the three true knowledges, brilliant.

"Unknown, even having seen him, he is not easily known, 'A sage' - thus the Vajjians call him;

The demons know him, without longing, of good character, wandering in the world.

"If you, having dedicated to me, were to give one pair or two to him;

And if those were to be accepted, you would see me clothed in garments."

"In which region, having gone, may we now see the ascetic dwelling,

Who today might dispel uncertainty and doubt, and the wrigglings of views?"

"He is seated in the place of the monkeys' dancing, surrounded by many deities;

He speaks a talk on the Teaching, true in name, diligent in his own hermitage."

"Thus I shall do, having gone now, I shall clothe the ascetic with a pair;

And if those were to be accepted, may we see you clothed in garments."

"Do not approach the one gone forth at an inopportune moment, this is good for you, Licchavi, this is not the principle;

But having approached at the proper time, right there you will see him seated in a secret place."

Having said "So be it", he went there, the Licchavi surrounded by a group of slaves;

He, having approached that city, took up residence in his own dwelling.

Then at the proper time, having done household duties, having bathed and drunk and having obtained a moment;

Having selected eight pairs of garments from the chest, the Licchavi had them taken by a group of slaves.

He, having approached that place, saw that ascetic with peaceful mind;

Withdrawn from his alms-round, returned, become cool, seated at the foot of a tree.

Having approached, he spoke to him, and asked about his health and comfortable abiding;

"I am a Licchavi in Vesālī, venerable sir, the Licchavis know me as Ambasakkara.

"These eight pairs of garments of mine are beautiful, accept them, venerable sir, I give them to you;

For that very purpose I have come here, so that I might be delighted."

"From afar ascetics and brahmins avoid your dwelling;

Bowls are broken in your dwelling, and double robes too they tear apart.

"And then others with foot-axes, headlong they throw down the ascetics;

Such harming of the gone forth, done by you, the ascetics receive.

"You did not give even oil with grass, you did not point out the path to one who was lost;

You yourself took the stick from the blind, such a miser, unrestrained are you;

Then by what reason, having seen what,

Do you share with us?"

"I acknowledge, venerable sir, what you say, I harassed ascetics and brahmins;

Seeking amusement, and not with a corrupted mind, yet this too was a wrong-doing of mine, venerable sir.

"Having produced evil through play, the demon experiences suffering, one of incomplete enjoyment;

A young youth, a partaker of nakedness, what indeed could be more painful than that?

"Having seen that, I obtained religious emotion, venerable sir, and because of that I give this gift;

Accept, venerable sir, eight pairs of garments, may these offerings go to the spirit."

"Certainly giving is praised in many ways, and may the state of non-decay be yours as you give;

I accept your eight pairs of garments, may these offerings go to the spirit."

Then the Licchavi, having rinsed his mouth, having given eight pairs of garments to the elder;

"And if those were to be accepted, you would see the demon clothed in garments."

He saw him anointed with the essence of sandalwood, mounted on a thoroughbred of excellent beauty;

Adorned, well-dressed in cloth, surrounded - the demon who had attained great supernormal power.

He, having seen that, delighted and elated, with joyful mind and of beautiful appearance;

And having seen the great result of action, visible here and now, having realised it with his own eye.

Having approached, he spoke to him: "I will give a gift to ascetics and brahmins;

And there is nothing of mine that should not be given, and you, demon, are very helpful to me."

"And you, Licchavi, gave me a portion, gifts that are not futile;

So I will make friendship with you, a non-human with a human."

"You are my destination and kinsman and ultimate goal, you are my friend and also my deity;

I request you, having become one with joined palms, I wish to see you again, O demon."

"If you will be faithless, miserly in nature, with a wrongly directed mind;

You will indeed not obtain me for seeing, and having seen you I will not even converse with you.

"But if you will be one who respects the Teaching, delighting in giving, one whose individuality is well-collected;

A well-spring for ascetics and brahmins, thus you will obtain me for seeing.

"And having seen you I will converse with you, venerable sir, and release this one quickly from the stake;

From which source we made friendship, I imagine for the sake of the one impaled on the stake.

"We made friendship with each other, and this one was quickly released from the stake;

Attentively practising the teachings, he would be freed from that hell;

The action would be to be experienced elsewhere.

"And having approached Kappitaka, having shared with him at the proper time;

Sit down yourself face to face and ask, he will declare this matter to you.

"Having approached that very monk, ask him, seeking to understand and not with a corrupted mind;

Whatever Teaching you have heard and also not heard,

All that he will declare, as he understands."

Having conversed there in secret, having made a witness with the non-human;

He departed to the presence of the Licchavis, then he spoke to the assembly seated together.

"Let the venerable sirs hear my one word, wishing for a boon, I shall obtain my purpose;

A man impaled on a stake, of cruel deeds, with punishment imposed, of an attached nature.

"For so long, about twenty nights, since he was impaled, he neither lives nor is dead;

I will release him now, let the Community allow as it sees fit."

"Release this one and others quickly, who would speak against one acting thus;

As you understand, so do, the Community allows as it sees fit."

He, having approached that place, released the one impaled on the stake very quickly;

"Do not fear, my dear" - and he said this to him, and he provided physicians.

"And having approached Kappitaka, having shared with him at the proper time;

The Licchavi, sitting down himself face to face, questioned him in the same way, desiring to know the reason.

"A man impaled on a stake, of cruel deeds, with punishment imposed, of an attached nature;

For so long, about twenty nights, since he was impaled, he neither lives nor is dead.

"He has been released, having gone, by me now, because of this demon's word, venerable sir;

Could there be any reason whatsoever, by which he might not go to hell?

"Tell me, venerable sir, if there is a cause, we would hear trustworthy words with reason;

There is no destruction of those actions, without experiencing them here there is no end."

"If he were to practise the teachings, attentively, day and night, heedful;

He would be freed from that hell, the action would be to be experienced elsewhere."

"This matter of the man has been understood, now have compassion on me too, venerable sir;

Instruct me, exhort me, O one of extensive wisdom, so that I might not go to hell."

"Go for refuge to the Buddha this very day, and to the Teaching and the Community, with a gladdened mind;

Likewise undertake the five training rules, unbroken and complete.

"Quickly abstain from killing living beings, avoid what is not given in the world;

Abstain from intoxicants and do not speak falsehood, and be satisfied with your own wife;

And take upon yourself this noble, wholesome, yielding happiness, endowed with the eight excellent factors.

"Robes and almsfood, requisites and lodgings;

Food, drink, solid food, cloth and lodgings;

Give to the upright, with a clear mind.

"But monks accomplished in morality, without lust, very learned;

Satisfy them with food and drink, merit always increases.

"And thus practising the teachings, attentively, day and night, heedful;

You would be freed from that hell, the action would be to be experienced elsewhere."

"This very day I go for refuge to the Buddha, and to the Teaching and the Community, with a gladdened mind;

Likewise I undertake the five training rules, unbroken and complete.

"I quickly abstain from killing living beings, I avoid what is not given in the world;

I abstain from intoxicants and do not speak falsehood, and I am satisfied with my own wife;

And I undertake this noble, wholesome, yielding happiness, endowed with the eight excellent factors.

"Robes and almsfood, requisites and lodgings;

Food, drink, solid food, cloth and lodgings.

"But monks accomplished in morality, without lust, very learned;

I give, I do not waver, delighted in the Buddhas' Dispensation."

Such was the Licchavi Ambasakkara, a certain lay follower in Vesālī;

Faithful, gentle, and a doer of service to monks, he then attentively attended upon the Community.

And the one impaled on the stake, having become healthy, independent and happy, approached the going forth;

And having come to the monk Kappitaka, the excellent one, both attained the fruits of asceticism.

Such is the association with good persons, of great fruit for the wise who understand;

The one impaled on a stake touched the highest fruit, but Ambasakkara the lesser fruit.

Listen to where the meeting of the demon and the merchants then took place;

And how the discussion went between them, listen all to that well-spoken exchange.

"He who was the king named Pāyāsi, famous, gone to the company of the terrestrial gods;

He, rejoicing in his own mansion, a non-human, addressed the humans."

"In the perilous forest, a place of non-human spirits, in the wilderness with little water and little food;

In the midst of the sandy waste, difficult to traverse, humans with lost minds through fear of peril.

"Here there are no fruits nor anything made of roots, there is no fuel - from where then food here?

Apart from dust and sand, hot and harsh and cruel.

"Barren, like a heated pan, without prosperity, equal to the world beyond;

This is an ancient dwelling of the cruel, a piece of land as if accursed.

"Then by what reason, hoping for what, into this region indeed;

Have you entered suddenly, coming together, through greed, through fear, or else bewildered?"

"Caravan leaders in Magadha and Aṅga, having loaded various merchandise;

We travel to the land of Sindhu and Sovīra, desiring wealth, aspiring for profit.

"Unable to endure the thirst by day, and considering compassion for the draught animals,

With this speed we all came, having set out on the path at night at the improper time.

"We, having gone astray, having missed the path, blind and confused, lost in the forest;

In the midst of the sandy waste, difficult to traverse, we do not know the direction, bewildered in mind.

"Having seen this never seen before, the excellent mansion and you, demon;

Hoping for life beyond that, having seen, we are delighted, glad, and elated."

"The far shore of the ocean and this sandy desert, the path traversed by cane and the road of stakes;

And rivers and the difficult passes of mountains, you go to various directions on account of wealth.

"Having entered the realm of others, looking at people from foreign lands;

Whatever you have heard or also seen, that is wonderful, let us hear it from you, dear ones."

"More wonderful than this, young man, neither heard by us nor also seen;

Having seen all this surpassing human experience, we are not satisfied by one of superior beauty.

"Lotus ponds flow through the sky, abundant with garlands, with many white lotuses;

And these trees are endowed with perpetual fruit, odours blow forth exceedingly fragrant.

"The pillars of lapis lazuli, raised a hundred, with long sides of stone and coral;

Made of emerald together with ruby, these pillars are radiant, free from illness.

"With a thousand pillars, of incomparable splendour, above them this excellent mansion;

Interspersed with jewels, combined with golden railings, and well covered with refined gold plates.

"This mansion, shining like molten gold from the Jambu river, well-polished, endowed with palace steps and platforms;

Firm and lovely and well-joined, exceedingly pleasing to contemplate, delightful.

"Within the jewelled mansion, with abundant food and drink, surrounded by a company of nymphs;

Resounding with tambourines, drums, and musical instruments, you are honoured with praise and homage.

"He rejoices, awakened by the company of women, in the excellent, delightful mansion-palace;

Inconceivable, possessed of all virtues, like King Vessavaṇa at Naḷinī.

"Were you a god or were you a demon, or the lord of gods who has become a human being?

The merchants, the caravan leaders, ask you, tell us what is your name, demon?"

"I am the demon named Serīsaka, appointed as guardian of the sandy waste in the wilderness;

I protect this region, obedient to King Vessavaṇa."

"Was it obtained by chance, born of transformation, made by yourself, or given by the gods?

The merchants, the caravan leaders, ask you, how was this delightful thing obtained by you?"

"Not obtained by chance, not born of transformation for me, not made by myself, nor indeed given by the gods;

Through my own actions, non-evil, through merit, this delightful thing was obtained by me."

"What was your religious duty, what then was your holy life, of what well-practised deed is this the result;

The merchants, the caravan leaders, ask you, how was this mansion obtained by you?"

"My designation was Pāyāsi, when I exercised kingship over the Kosalans;

I held the view of nihilism, was miserly, of bad character, and was an annihilationist then.

"And there was the ascetic Kumārakassapa, very learned, a brilliant speaker, eminent;

He then spoke to me a talk on the Teaching, he dispelled my wriggling views.

"Having heard his talk on the Teaching, I declared my state as a lay follower;

I was abstaining from killing living beings, I avoided what is not given in the world;

I abstained from intoxicants and did not speak falsehood, and I was satisfied with my own wife.

"That was my religious duty, that then was my holy life, of that well-practised deed this is the result;

Through those very actions, non-evil, through merit, this mansion was obtained by me."

"Truly, indeed, wise men have said, not otherwise is the word of the wise;

Wherever the one of meritorious action goes, there he rejoices, one who possesses sensual pleasures as desired.

"Wherever there is sorrow and lamentation, murder and imprisonment and affliction;

There goes the one of evil action, never is he freed from an unfortunate realm."

"The people became as if completely deluded, in this moment as if turned to mud;

For this people and for you, young man, by what indeed was there displeasure?"

"And from this Sirīsa grove, dear ones, divine odours, fragrant, blow forth;

They pervade this mansion, by day and by night, having dispelled the darkness.

"And with the passing of a hundred years of these, one by one a seed-pod splits open;

A human hundred years has passed, since I was reborn here in this realm.

"Having seen that I shall remain in this mansion for five hundred years, dear ones;

Due to the exhaustion of life-span and the exhaustion of merit I shall pass away, by that very sorrow I have fainted."

"How could such a one grieve, having obtained an incomparable mansion for a long time;

But those who have been reborn in a brief state, they indeed would grieve, being of little merit."

"That is fitting and to be advised to me, that you speak kind words to me;

And you, dear ones, protected by me, go safely wherever you wish."

"Having gone to the land of Sindhu and Sovīra, desiring grain, aspiring for profit;

With undertakings according to our promise, with generosity fulfilled, we shall make a grand Serīsa festival."

"Do not make a Serīsa festival for me, and all that you speak will come to be for you;

Avoid evil actions, and undertake the pursuit of the Dhamma.

"There is a lay follower in this group, very learned, endowed with morality;

Faithful and generous and well-behaved, discerning, contented, and wise.

"Knowing, one should not speak falsehood, and one should not intend for the harm of others;

One should not engage in divisive slander, and one should speak smooth and kindly speech.

"Respectful, deferential, disciplined, without evil, pure in higher morality;

That being supports his mother and father too, righteously, with noble conduct.

"I imagine he seeks wealth for the sake of his mother and father, not for his own sake;

And he who, after the passing of his mother and father, inclined to renunciation, will live the holy life.

"Upright, not crooked, honest, without deceit, and he should not speak with trickery;

Such a one, a doer of well-done deeds, established in the Dhamma, how could he obtain suffering?

"For that reason I have manifested myself, therefore see the Teaching, O merchants;

Without him you would have become ashes here, blind and confused, lost in the forest;

With one who is quick and swift, with another, happy indeed is the meeting with a good person."

"What is his name and what work does he do, what is his appellation and what then is his clan;

We too wish to see him, demon, for whose compassion you have come here;

Indeed it is a gain for him, for whom you have affection."

"The barber named Sambhava, a lay follower living by the fruit of the comb;

Know him, he is your servant, do not despise him, he is well-behaved."

"We know what you declare, demon, but we did not know he was such;

We too shall honour him, demon, having heard your noble word."

"Whatever human beings are in this caravan, young, great, or else middling;

Let them all ascend the mansion, let the miserly see the fruit of merits."

All of them there, each saying 'I first', having put that barber in front there;

They all ascended the mansion, like the Masakkasāra of Vāsava.

All of them there, each saying 'I first', declared their state as lay followers;

They abstained from killing living beings, they avoided what is not given in the world;

They abstained from intoxicants and did not speak falsehood, and they were satisfied with their own wives.

All of them there, each saying 'I first', having declared their state as lay followers;

The caravan departed, giving thanks, approved by the demon's supernormal power again and again.

Having gone to the land of Sindhu and Sovīra, desiring wealth, aspiring for profit;

With undertakings according to their efforts, with gains fulfilled, they returned to Pāṭaliputta unharmed.

Having gone to their homes safely, endowed with sons and wives;

Joyful, delighted, glad, elated, they made a grand Serīsa festival;

They built a residential compound called Serīsaka.

Such is the association with good persons, of great benefit is the association with the qualities of the Dhamma;

For the sake of one lay follower, all beings became happy.

A king named Piṅgalaka was the lord of the Suraṭṭha people;

Having gone to attend upon the Moriyas, he returned again to Suraṭṭha.

In the hot midday time, the king approached the mire;

He saw a delightful path, that sandy waste of the ghosts.

The king addressed the charioteer –

"This path is delightful, secure, safe, and sheltering;

By this path, charioteer, let us go, near to the Suraṭṭha people from here."

By that the Soraṭṭha king set out, with his fourfold army;

A frightened man said this to the Soraṭṭha king.

"We have entered upon a wrong path, terrifying, hair-raising;

The path is seen in front, but behind it is not seen.

"We have entered upon a wrong path, near the men of Yama;

A non-human odour blows, a severe sound is heard."

Agitated, the Soraṭṭha king said this to the charioteer:

"We have entered upon a wrong path, terrifying, hair-raising;

The path is seen in front, but behind it is not seen.

"We have entered upon a wrong path, near the men of Yama;

A non-human odour blows, a severe sound is heard."

Having climbed up onto the elephant's back, looking around at the four directions;

He saw a delightful banyan tree, a tree endowed with shade;

Similar in colour to a blue cloud, resembling the splendour of a cloud's hue.

The king addressed the charioteer, "What is this that appears so lofty;

Resembling the colour of a dark cloud, shining with the splendour of a cloud's hue?"

"That, great king, is a banyan tree, a tree accomplished in shade;

Resembling the colour of a dark cloud, shining with the splendour of a cloud's hue?"

By that the Soraṭṭha king set out, towards where that lofty one appears;

Resembling the colour of a dark cloud, shining with the splendour of a cloud's hue.

Having descended from the elephant's back, the king approached the tree;

He sat down at the root of the tree, together with his ministers and retinue;

He saw a drinking vessel full of water, and delightful cakes.

And a man with a divine appearance, adorned with all ornaments;

Having approached the king, said this to the Soraṭṭha king.

"Welcome to you, great king, and also your coming is not unwelcome;

Let your majesty drink the drinking water, eat the cakes, O tamer of enemies."

Having drunk the water, the king, together with his ministers and retinue;

Having eaten the cakes and drunk, the Soraṭṭha king said this.

"Are you a deity, a gandhabba, or Sakka, the first of givers?

Not knowing you, we ask, how may we know you?'

"I am not a god nor a gandhabba, nor Sakka, the first of givers;

I am a ghost, great king, come here from Suraṭṭha."

"Of what morality, of what conduct, were you before in Suraṭṭha;

By what holy life of yours, is this power yours?"

"Listen to that, great king, tamer of enemies, increaser of the realm;

The ministers and councillors, and the brahmin chaplain.

"In Suraṭṭha I, Sire, was a person evil-minded;

Having wrong view and immoral, miserly, abusive.

"I hindered many people who were giving and doing meritorious deeds;

I was one who created obstacles for others who were giving.

"There is no result of giving, how can there be fruit of self-control?

There is no such thing as a teacher, who will tame the untamed?

"'Beings are all equal, whence is respect for elders?

There is no power or energy, whence is industrious effort?

"'There is no such thing as the fruit of giving, it does not purify one who is hostile;

What is to be obtained a mortal obtains, born of fate and transformation.

"'There is not mother, father, brother, there is not a world beyond this;

There is not what is given, there is not what is offered, what is well-deposited is not found.

"'Even one who would kill a person, who cuts off another's head;

No one kills anyone, among the openings between the seven.

"'For the soul is unbreakable and indivisible, octagonal and spherical all round;

Five hundred yojanas, who is worthy to cut the soul?

"'Just as when a ball of string is thrown, it runs along unwinding;

Just so that soul runs along unwinding.

"'Just as having left from a village, one enters another village;

Just so that soul enters another body.

"'Just as having left from a house, one enters another house;

Just so that soul enters another body.

'Eighty-four hundred thousand great cosmic cycles indeed;

Those who are foolish and those who are wise, having spent the round of rebirths;

Will make an end of suffering.

"'Happiness and suffering are measured, by bushels and baskets;

The Conqueror understands all,' the other generation is deluded.

"I was formerly of such a view, deluded, covered by delusion;

Having wrong view and immoral, miserly, abusive.

"Within six months, death will occur for me;

I will fall into hell, extremely painful and terrible.

"Rectangular, with four doors, divided into sections, measured;

Surrounded by an iron wall, covered over with iron.

"Its floor is made of iron, blazing, endowed with heat;

Having pervaded a hundred yojanas all around, it stands always.

"For a hundred thousand years, a sound is heard at that moment;

This is the measure, great king, a hundred portions of ten million years.

"Hundreds of thousands of crores of people are tormented in hell;

Those having wrong views and the immoral, and those who revile noble ones.

"There I shall experience painful feeling for a long duration;

The fruit of evil action, therefore I grieve exceedingly."

"Listen to that, great king, tamer of enemies, increaser of the realm;

My daughter, great king, Uttarā - may there be good fortune for you.

"She does good action, delighting in morality and Observance;

Restrained and generous, bountiful, free from avarice.

"One who does not break the training, a daughter-in-law among other families;

A female lay follower of the Sage of the Sakyans, the glorious Fully Enlightened One.

"A monk accomplished in morality, entered the village for almsfood;

With eyes downcast, mindful, with guarded doors, well-restrained.

Walking successively, he went to that dwelling;

Uttarā saw him, great king - may there be good fortune for you.

"She gave a drinking vessel full of water, and delightful cakes;

'My father is deceased, venerable sir, may this be beneficial to him.'

Immediately after the offering was dedicated, the result arose;

I enjoy sensual pleasures as I desire, like King Vessavaṇa.

"Listen to that, great king, tamer of enemies, increaser of the realm;

Of the world with its gods, the Buddha is called the foremost;

Go for refuge to that Buddha, together with your sons and wife, O tamer of enemies.

"By the eightfold path, they reach the Deathless state;

Go for refuge to that Teaching, together with your sons and wife, O tamer of enemies.

"Four practising and four established in the fruit;

This is the Community, upright, concentrated in wisdom and morality;

Go for refuge to that Community, together with your sons and wife, O tamer of enemies.

"Quickly abstain from killing living beings, avoid what is not given in the world;

Abstain from intoxicants and do not speak falsehood, and be satisfied with your own wife."

"You are a well-wisher to me, demon, you desire my welfare, O deity;

I will do your word, you are my teacher."

"I go to the Buddha for refuge, and also to the unsurpassed Teaching;

And to the Community of the king of men, I go for refuge.

"I quickly abstain from killing living beings, I avoid what is not given in the world;

I abstain from intoxicants and do not speak falsehood, and I am satisfied with my own wife.

"I winnow in a strong wind, in a swift-flowing river;

I vomit out the evil view, delighted in the Buddhas' Dispensation."

Having said this, the Soraṭṭha king, having refrained from evil views;

Having paid homage to the Blessed One, the chief one mounted his chariot.

"Rise up, Revatā, of very evil character, for whom the door stands open, not fond of giving;

We shall lead you where the ill-fated groan, those doomed to hell, afflicted with suffering."

Having thus spoken, Yama's messengers, those two demons, red-eyed and gigantic;

Having seized Revatā by each arm, they departed to the presence of the host of gods.

"Sun-coloured, beautiful and luminous, a divine mansion, beautiful, covered with a golden net;

Whose is this mansion thronged with people, shining like the rays of the sun?

"Groups of women anointed with the essence of sandalwood, on both sides beautify the mansion;

It appears with a colour like the sun, who rejoices in the mansion, having attained heaven?"

"In Bārāṇasī there was one named Nandiya, a lay follower, without stinginess, a master of giving, bountiful;

His is this mansion thronged with people, shining like the rays of the sun.

"Groups of women anointed with the essence of sandalwood, on both sides beautify the mansion;

It appears with a colour like the sun, he rejoices in the mansion, having attained heaven."

"I am Nandiya's wife, the housewife, lord of the whole family;

I shall delight in my husband's mansion, having given gifts, I do not wish for hell even to see it."

"This is hell for you, of very evil character, merit was not made by you in the world of the living;

For a stingy one, an irritator, of bad character, does not obtain the company of those who have gone to heaven."

"What is this faeces and urine, this impurity that is seen?

What is this foul-smelling excrement, what is this that blows towards me?"

"This is called the Saṃsavaka, deep, of the height of a hundred men;

Where for thousands of years, you will be cooked, Revatā."

"What wrong-doing was done by body, by speech, by mind?

By what was the Saṃsavaka obtained, deep, of the height of a hundred men?"

"Towards ascetics and brahmins, and also other paupers;

You deceived them with lying, that evil was done by you.

"By that the Saṃsavaka was obtained, deep, of the height of a hundred men;

There for thousands of years, you will be cooked, Revatā.

"They cut off hands and also feet, they cut off ears and also the nose;

And also flocks of ravens, having come together, having assembled, eat while she is trembling."

"Good indeed, lead me back, I will do much wholesome;

By giving, by righteous conduct, by self-control and by taming;

Which having done they are happy, and do not feel remorse afterwards."

"Having been negligent before, now you lament;

You will experience the result of actions done by yourself."

"Who, having gone from the world of gods to the human world, when asked by me would say thus:

'Give gifts to those who have laid down the rod, clothing, sleeping place, food and drink;

For a stingy one, an irritator, of bad character, does not obtain the company of those who have gone to heaven.'

"Surely I, having gone from here, having obtained a human womb;

Bountiful, accomplished in morality, I will do much wholesome;

By giving, by righteous conduct, by self-control and by taming.

"And I would plant parks, and bridges in difficult places;

And drinking halls and wells, with a clear mind.

"The fourteenth, the fifteenth, and the eighth of the fortnight;

And the extra holiday, well endowed with the eight factors.

"I observed the Observance, always restrained in morality;

And I shall not be negligent in giving, this has been seen by me myself."

Thus wailing, trembling here and there;

They threw her into the terrible hell, feet upward, head downward.

"I was formerly stingy, an abuser of ascetics and brahmins;

And having deceived my husband with falsehood, I am being cooked in a hell of terrible form."

"This great sugar-cane grove of mine, arises as the fruit of merit, not trifling;

That now does not come to my enjoyment, tell me, venerable sir, of what is this the result?

"I am struck, I am consumed, and I strive, I endeavour to consume something;

Thus I, with strength cut off, a miserable wretch, lament - of what action is this the result?

"And I, vexed, fall down on the ground, I roll about like a water creature in the heat;

And as I weep, tears flow from me, tell me, venerable sir, of what is this the result?

"Hungry, weary and thirsty, extremely parched, I find no pleasant happiness;

I ask you about this matter, venerable sir, how might I obtain the enjoyment of sugar-cane?"

"Before you did an action by yourself, when you were a human being in a former birth;

And I tell you this matter, having heard, understand this matter.

"You set out eating sugar-cane, and a man followed behind you;

And he, hoping for something from you, spoke, but you said nothing to him.

"And he requested from you who were not speaking, 'Please give sugar-cane' - and he said this to you;

To him you gave sugar-cane from behind, this is the result of that action.

"Come now, having gone, you should take from behind, having taken, eat that as much as you like;

By that very thing you will be delighted, joyful and elated and glad."

Having gone, he took from behind, having taken, he ate that as much as he liked;

By that very thing he was delighted, joyful and elated and glad.

"Sāvatthī is the name of the city, in sight of the Himalayas;

There were two princes there, sons of the king, so I have heard.

"Intoxicated by enticing things, delighting in the gratification of sensual pleasures;

Greedy for present happiness, they did not see the future.

"They, having passed away from human existence, have gone from here to the world beyond;

They here cry out unseen, for their own wrong-doing before.

"Though many worthy recipients were present, though gifts were at hand;

We were not able to make ourselves even a small protection that brings happiness.

"'What could be more evil than this, that we, having passed away from the royal family,

Reborn in the sphere of ghosts, afflicted by hunger and thirst.

"Having been masters here, they become non-masters there;

They wander about from hunger and thirst, human beings raised up and brought low.

"Having known this danger, originating from the intoxication of lordship;

Having abandoned the intoxication of lordship, a man would be gone to heaven;

Upon the collapse of the body, the wise one is reborn in heaven."

The result of actions done before may disturb the mind;

In forms, sounds, flavours, odours, and delightful tangible objects.

Having experienced not a little dancing, singing, delight and play;

Having enjoyed in the park, entering Giribbaja.

He saw the sage Sunetta, self-tamed, concentrated;

Of few wishes, accomplished in shame, delighting in what had come into his bowl through gleaning.

Having descended from the elephant's back, he said, "Have you obtained alms, venerable sir?"

Having taken his bowl, having raised it high, the warrior.

Having broken the bowl on the hard ground, laughing he departed;

"I am the son of King Kitava, what will you do to me, monk?"

Of that harsh action, the result was painful;

Which the prince experienced, consigned to hell.

Only six times eighty-four thousand years, and ninety thousand too;

He underwent exceedingly suffering, in hell, having done wrong.

Lying on his back he was tormented, face down, on left and right;

Standing with feet upward too, for a long time the fool was tormented.

For many thousands of years, heaps and myriads;

He underwent exceedingly suffering, in hell, having done wrong.

Such indeed is the bitter suffering, for those who offend against the unoffending;

Evil doers are cooked, having insulted a sage of good conduct.

There for many years, having experienced much suffering;

Destroyed by hunger and thirst, he was a ghost, having passed away from there.

Having known this danger, originating from the intoxication of lordship;

Having abandoned the intoxication of lordship, one should conform to humility.

Praiseworthy in this very life is he who is respectful towards the Buddhas;

Upon the collapse of the body, the wise one is reborn in heaven."

"Having risen up from the cesspit, who indeed are you, wretched one, standing there?

Without doubt an evil-doer, what indeed do you believe?"

"I, venerable sir, am a ghost, ill-fated, belonging to Yama's world;

Having done evil deeds, I have gone from here to the realm of ghosts."

"What wrong-doing was done by body, by speech, by mind?

By the result of what action do you undergo this suffering?"

"There was a resident monk of mine, envious, stingy with families;

Attached to my house, miserly, abusive.

"Having heard his word, I abused the monks;

By the result of that action, I have gone from here to the realm of ghosts."

"The enemy in the guise of a friend, who was your family attendant;

Upon the collapse of the body, the unwise one, what destination has he gone to after death?"

"I stand on the head, on the top of that very evil-doer;

And he, having reached another realm, is my very attendant.

"Whatever others defecate, venerable sir, that becomes food for me;

And whatever I defecate, on that he lives."

"Having risen up from the cesspit, who indeed are you, wretched one, standing there?

Without doubt an evil-doer, what indeed do you believe?"

"I, venerable sir, am a female ghost, ill-fated, belonging to Yama's world;

Having done evil deeds, I have gone from here to the realm of ghosts."

"What wrong-doing was done by body, by speech, by mind?

By the result of what action do you undergo this suffering?"

"There was a resident monk of mine, envious, stingy with families;

Attached to my house, miserly, abusive.

"Having heard his word, I abused the monks;

By the result of that action, I have gone from here to the realm of ghosts."

"The enemy in the guise of a friend, who was your family attendant;

Upon the collapse of the body, the unwise one, what destination has he gone to after death?"

"I stand on the head, on the top of that very evil-doer;

And he, having reached another realm, is my very attendant.

"Whatever others defecate, venerable sir, that becomes food for me;

And whatever I defecate, on that he lives."

"You are naked, of ugly appearance, emaciated, with veins showing all over your body;

With ribs protruding, so thin, who are you here, sirs?"

"We, venerable sir, are ghosts, ill-fated, belonging to Yama's world;

Having done evil deeds, I have gone from here to the realm of ghosts."

"What wrong-doing was done by body, by speech, by mind?

By the result of what action have you gone from here to the realm of ghosts?"

"At the open fords, I searched for half a māsaka;

Though there were gifts to be given, we made no refuge for ourselves.

"We approach the river thirsty, it turns void;

We approach the shade in the heat, it turns to sunshine.

"And a wind of fire-colour blows towards us, burning;

This, venerable sir, we deserve, and other evil beyond that.

"Even for yojanas we go, hungry, greedy for food;

Without obtaining anything we return, alas, our lack of merit.

"Hungry, fainted, wandering, they fell to the ground;

Lying on our backs we turn over, face downward we fall.

"And they, having fallen right there, fell to the ground;

We strike our chests and heads, alas, our lack of merit.

"This, venerable sir, we deserve, and other evil beyond that;

Though there were gifts to be given, we made no refuge for ourselves.

"Surely we, having gone from here, having obtained a human womb;

Bountiful, accomplished in morality, we will do much wholesome."

"Seen by you are the hells, the animal realm,

Ghosts, titans, or else humans and gods; You yourself have seen the result of your own actions,

I will lead you to Pāṭaliputta unharmed; Having gone there, do wholesome action."

"You are a well-wisher to me, demon, you desire my welfare, O deity;

I will do your word, you are my teacher."

"Seen by me are the hells, the animal realm, ghosts, titans, or else humans and gods;

I myself have seen the result of my own actions, I will make merit, not trifling."

"And this pond of yours is delightful, level, with good landing places, and with abundant water;

Covered with flowers, strewn with swarms of bees, how was this delightful thing obtained by you?

"And this mango grove of yours is delightful, bearing fruits in all seasons;

Fully in bloom, strewn with swarms of bees, how was this mansion obtained by you?"

"Ripe mangoes, water, rice gruel, cool shade, delightful;

By the gift given by my daughter, by that it is obtained for me here."

"See thus the action visible here and now, the result of giving, of self-control, of restraint;

Having been a female slave in noble families, I am a daughter-in-law, lord of the house."

"What one gives, that does not remain the same, give indeed a gift, having given one crosses over both;

Both one attains by that giving, be wakeful, do not be negligent."

"We collected wealth, by righteous and unrighteous means;

Others consume it, we are sharers in suffering."

"Sixty thousand years, complete in every respect;

For those being tormented in hell, when will there be an end?"

"There is no end, whence an end? No end is seen;

For such evil was done, by you and by me, sir.

"We lived a wrong life, we who did not give while there were virtuous ones;

Though there were gifts to be given, we made no refuge for ourselves.

"Surely I, having gone from here, having obtained a human womb;

Bountiful, accomplished in morality, I will do much wholesome."

"Why, as if mad, do you run about like a frightened deer;

Without doubt an evil-doer, why indeed do you make such noise?"

"I, venerable sir, am a ghost, ill-fated, belonging to Yama's world;

Having done evil deeds, I have gone from here to the realm of ghosts.

"Sixty thousand hammers, complete in every respect;

Fall upon my head, and they break my skull."

"What wrong-doing was done by body, by speech, by mind?

By the result of what action do you undergo this suffering?

"Sixty thousand hammers, complete in every respect;

Fall upon your head, and they break your skull."

"Then I saw the self-enlightened one, Sunetta, with developed faculties;

Seated at the root of a tree, meditating, fearless from any quarter.

"With a stone-throwing blow, I broke his head;

By the result of that action, I underwent this suffering.

"Sixty thousand hammers, complete in every respect;

Fall upon my head, and they break my skull."

"Rightly for you, wretch, sixty thousand hammers, complete in every respect;

Fall upon your head, and they break your skull."