In the Minor Collection

Having understood this, the wise one should take what is unmistakable.

Thus the sage, possessed of the power of energy, untiring, may find peace of heart.

For a long time you will regret, like the merchant of Serivā.

Raises himself up, like one fanning a small fire.

Bārāṇasī within and without, this is the worth of a measure of rice."

Peaceful good persons in the world are called 'those with divine qualities'.

The king supports others too, why not the king his own offspring?"

I am one whose holy life has ripened, know this thus, headman."

Divine messengers have appeared, it is time for my going forth.

He indeed, O king, sleeps happily, without expectation towards sensual pleasures."

See Lakkhaṇa coming, honoured by the congregation of kinsmen;

Then see this dark one, quite bereft of kinsmen, indeed.

Death in the banyan tree is better, than life in a branch.

Shame on that country, where a woman is the leader;

And those beings too are despised, who have come under the control of women.

Sañjaya brought under his control with flavours the wind-deer dwelling in the thicket.

Having transgressed the time on seven occasions, I do not endeavour to exhort him.

Breathing on the ground with one nostril, he will outwit with six tricks, dear sister, the nephew.

For cold spells are born of wind, you are both undefeated in this matter.

No living being would kill another living being, for one who destroys life grieves.

Not in this way do the wise become free, freedom is bondage for the fool.

We shall drink water with a reed, you will indeed not kill me.

I go to another Sepaṇṇi, your fruit does not please me.

They are not to be killed, we are to be killed, this is not impartial, it is the slaughter of the weak.

Better than a mare is a thoroughbred, harness me, O charioteer.

The thoroughbred exerts its force, the mares fall behind there.

A person through overeating, even with milk-rice becomes satisfied."

But having heard the words of the well-restrained, the noble elephant stood firm in all virtues.

I think from frequent seeing, the elephant developed affection for the dog.

For one speaking pleasantly, he lifted the heavy burden;

And he obtained wealth for him, thereby he was delighted.

Then they yoke the black one, and he bears that burden.

Living at ease, eat chaff, this is the characteristic of long life.

We would rather give up our lives among the titans, than that my twice-born birds should become nestless."

And your tail-feathers are a fathom in length, but because of your dancing we do not give you our daughter.

When they quarrel, then they will come under my control.

But that the she-fish imagines me gone to another for delight.

Mother and father have departed, fire, go back.

Seek the directions, O crooked-limbed ones, fear has arisen from the refuge.

Praiseworthy in this very life, and a fortunate realm in the future state.

One wise in fraud obtains, like a heron with a crab.

Where the slave, born a slave, standing, roars rough words.

I will not do what is ignoble, come, accept the almsfood.

He grieves like Mittaka, clinging to the goat's foot.

Not having heeded the word of the pigeon, he lies as one gone into the hands of enemies.

Thus he lies slain, like the father of Veḷuka.

For the idiot, thinking "I will kill the mosquito," split open his father's head.

See the contemptible Rohiṇikā, having killed her mother, she grieves.

The imprudent one neglects the benefit, just as the monkey monastery attendant.

The imprudent one neglects the benefit, just as Koṇḍañña did the spirits.

The hunters killed Vedabba, all of them met with disaster.

The benefit itself is the constellation for benefit, what will the stars do?

Now I shall sacrifice, for many are the unrighteous people.

I see myself, as I wished, so it came to be.

I see myself lifted from the water to dry land.

By this reason I know, this is not good liquor.

By this reason I know, this is not a tree with sweet fruit.

Develops wholesome mental states, for the attainment of freedom from bondage;

May reach gradually the elimination of all fetters.

Develops wholesome mental states, for the attainment of freedom from bondage;

May reach gradually the elimination of all fetters.

Truth, the Teaching, steadfastness, generosity - he overcomes the foe.

Dexterity, courage, wisdom - he overcomes the foe.

For by blowing a hundred was gained, by over-blowing it was destroyed.

The wealth obtained by blowing, my father squandered by blowing.

Filled with lust and bold, just as fire consumes all;

Having left them, I shall go forth, cultivating seclusion.

A wife maintained from the egg-state, who would ever trust in such women?

Live the holy life, monk, he does not abandon happiness.

The nature of women is hard to know, like a fish's course in water.

So are women of the world, the wise do not become angry with them.

Since I obtained the wide-eyed one, desire gave birth to desire.

But that region I do not see, from where I might bring a brother."

Even in a person never seen before, one surely trusts in him.

Would swallow back again once vomited, death is better for me than life.

That conquest is indeed well conquered, which conquest is not undone.

Like the breaker of varuṇa wood, he afterwards feels remorse."

Even if one were to give him the whole earth, one would indeed not please him.

A piece of wood rescued is better, but not indeed some men."

The wind carries away one standing alone, even a great lord of the forest.

Afflict the crow with sorrow, and release me from sorrow.

Having ascended the straight path, through friendliness and compassion.

A pond and unripe sandalwood, gourds sink and stones float.

Boils have arisen on both, I do not see Illisa.

Then came the son to her whose son was destroyed, beating a harsh-sounding drum.

Both do not agree, O Bhīmasena, your talk of battle and this your distress.

Having drunk that which causes unconsciousness, we were seen as monkeys.

You are seated on a stone, from which you will not be freed while living.

By a month or a fortnight one becomes a relative, beyond that even like oneself;

How then could I, for the sake of my own happiness, abandon the wretch acquainted for a long time?

And acting in conformity with the Dhamma, and non-sluggishness - these six are the chief doors to benefit.

At the end of the result they strike him, like having eaten a poisonous fruit.

See the serpent with terrible poison, being moral he is not killed.

He, having transcended the faults of blessings, having overcome the pairs and bonds, surely does not come to this again.

Release of good speech is excellent, having uttered evil one is tormented.

You clung to a mere blade of grass, yet they carry off a hundred gold coins.

When a task arises afterwards, he does not find one to do it.

Swallow, you, swallow, wicked cheat, afterwards it will be bitter for you."

And a dear one when food and drink are present, and a wise person when a matter has arisen.

From trust, danger follows, like a lion follows a hoofed animal.

Naked, not sitting by a fire, the sage devoted to the search.

Having arisen, they cease; their appeasement is happiness."

So one should guard one's own mind, aspiring to the direction never gone to before.

And Panthaka lost in the forest, the evil one returned again.

By a son too clever, I have been singed in my mind.

Better is one person with wisdom, who cognizes the meaning of what is spoken.

Suffering in the guise of happiness, overcomes the heedless one.

Better is one person with wisdom, who cognizes the meaning of what is spoken.

To whom shall I cry out in the midst of the forest, he who was my protector commits violence.

For one night or two nights, one who has enemies dwells in suffering.

And with sixteen thirty-two, through excessive greed he encountered the wheel;

For the man destroyed by desire, the wheel revolves upon his head.

If you fear that, O noble one, surely you will become lean.

A thief, under the guise of wife, requests oil and salt."

See, by the lame one's blow, villages in the four directions were obtained.

For a woman from the countryside, through good conduct, pleased the king.

Bring that cake made of husked grain, do not destroy my share.

The cheat fears falsehood, the old woman spoke truth.

Well then, here is your mule, for the father of a mule is a donkey.

By which I give, by that I speak; by which I do not give, by that I do not speak;

This is the path of the barley-middler, know this as the concealed way.

There is not a hundred oyster shells, whence then two hundred bronze plates?

Measured-Thinker released them, both there came together.

She now lies with broken wings, the instructing bird destroyed by a wheel.

Having leaped over the fourth, you are now enveloped by the fifth.

Speech kills the fool, as excessive rain does the partridge.

See the fruit of thinking, I am freed from murder and bondage.

This cock does not directly know the proper time or the improper time.

Even the bound are freed there, where the wise speak out.

These would do the highest good in disaster, just as I and Kusanāḷi did for Rucā."

He proceeds towards the injury of himself and others.

This one knew neither curds nor the plough-pole, he imagines curds and milk to be the plough-pole.

See the fruit of effort, the mangoes eaten are not based on hearsay.

Having followed, he would ruin him, enjoy your wealth, Kaṭāhaka."

Therefore not all is good, nor also is all evil.

Having found out, they would seize you, drink the milk, Kalanduka."

Having gained the trust of beings, they call that one's practice the cat's practice.

It does not go to the counting of thumbs, let that be enough for you, Aggikā.

Both do not agree for you, your speech and what you have eaten, Kosiya.

Therefore I take the abundant half-measure, may my friendship not be lost forever.

We did not come under the control of the ogresses, that safety of mine came through great fear.

Today there is no dwelling on the earth in the tree, seek the directions, from the refuge today fear has arisen for us.

Having avoided both of these, that attainment-happiness is without blemish.

With meditative absorption without applied thought, becomes one who reaches the radiant realm.

Having seized the king of swans, you have fallen away from the gold.

And a third and a fourth, this is the den of those cats.

Within you is a thicket, yet you polish the outside.

Activities ruined on both sides, in water and on land.

Therefore there is no power for them, our relatives the crows.

Like a chameleon with an iguana family, he brings misfortune upon himself.

When you are being dragged, the stick is not released from your hand.

All your ribs are broken, today indeed you shine.

For one deserving meat there is no meat today, may the venerable one accept even the tail."

You talk nonsense, Kosiyāyanī is dispassionate.

We draw from this side but do not reach the other, the great ocean just keeps filling up.

That my dark-skinned wife, in flower-red garments, will not enjoy the Kattika festival.

Will I enter the elephant's body, for thus I am frightened by fear.

With fruit like poison, what will it become when it is great?

He makes himself their food, just as the tiger did to Sañjīvaka.

He conquers even the good with good, even the bad with bad;

Such is this king, charioteer, drive off from the road.

One should conquer the miser by giving, the speaker of falsehood by truth;

Such is this king, charioteer, drive off from the road.

One's own actions torment him, like hot food crammed in the mouth.

Having heard the lion's roar, the jackal dwelling on the mountain;

Frightened, fell into terror, and his heart burst.

Come, my dear, turn back, why do you run away frightened?

If you are willing to fight, I give you the victory, my dear.

And honouring the supreme beauty, though hungry I do not proceed to eat.

Who, honouring the supreme beauty, though hungry did not proceed to eat.

May goblins not devour me, may you live a hundred autumns.

May goblins devour the poison, may you live a hundred autumns.

They captured alive the Kosalan king, dissatisfied with his own kingdom.

Developing wholesome mental states, for the attainment of freedom from bondage;

May reach gradually the elimination of all fetters.

O one with raised tusks, understand, fear has arisen from the refuge.

He is a relative and a kinsman, he is a friend and he is my companion;

O fanged one, do not despise him, this jackal is my life-preserver.

Suhanū too is just such, who is the dog's companion.

Evil agrees with evil, the wicked agrees with the wicked.

Him, him I pay homage to, the golden-hued, the illuminator of the earth, protected by you today may we dwell through the day.

Him, him I pay homage to, the golden-hued, the illuminator of the earth, protected by you today may we dwell through the night.

Thoroughbred horses carry, just as swans carry me, the discoloured one.

Frequent the village outskirts, this is your mother's dwelling.

Even though having dwelt together for a long time, he does evil, just as the elephant did to Indasamānagotta.

With that very one should one cultivate friendliness together, happy indeed is the meeting with a good person.

Satisfied with ghee and milk-rice, he burned down the leaf hut made with difficulty.

The dark doe licks the face of the lion, the tiger and the panther through intimacy.

"I give them to you," you say, Susīma, remembering your fathers and grandfathers.

"I give them to you," I say, young man, remembering my fathers and grandfathers.

Why do you not understand the net and the snare, even having encountered them?

Then even having encountered the net and the snare, he does not understand.

Having opened your fangs you lie down, from where has fear come to you?

Fear arisen from the fearless, even cuts the roots.

Were burnt in this place, there is not in the world what is not subject to death.

This the noble ones cultivate, this in the world is the non-death.

Having enjoyed, monk, you should seek alms, let not the time pass you by."

Therefore without having enjoyed I seek alms, let not the time pass me by."

Having suddenly fallen upon it, by that it met with death.

Free from enemies, I rejoice, seeing my own welfare.

Above, below, and across, with the immeasurable in every respect.

Whatever action done within limits, that does not remain there.

Mahosadha, understand, by what is the chameleon obstinate.

Despises the king, the Videhan, dwelling in Mithilā.

Therefore a wise man should not decline, even the good through shame take up the burden.

Considering that, I shall go forth here, for indeed there is no desire in me for the enjoyment of sensual pleasures here.

The lions do not roar back at him, who is this one named lord over beasts?

Loathing his birth, the lions remain silent.

There is some dwelling here, come, let us give him a dwelling.

Such a face does not belong to a brahmin of good conduct.

Now having drunk, you make a chattering sound, non-association with evil people is better.

Now I shall defecate on you, this is our nature.

See the contemptible monkey, he stands close to the sun.

And the fire-sacrifice was destroyed, and two water-pitchers were broken.

Having scattered a whole handful of peas, he searches for a single pea that has fallen.

We lose much for little, like the monkey with the pea.

We are surrounded on all sides, how will there be release?

There is much of the tree unbroken, so just eat the tinduka fruits.

That mud overcame me, just as it would a weakling;

That birthplace and dwelling place, for a person who understands;

I am of brahmin birth, what was eaten has risen up together with blood.

Like Satadhamma, he does not rejoice even in gain obtained.

The bad do not imitate, the principle of the good is hard to follow.

The bad go to hell, the good are destined for heaven.

One who shoots far, one who shoots as quickly as lightning, one who breaks open great bodies.

Having made his brother safe, he undertook self-control.

Why, having approached the gateway, do you retreat, elephant?

And having crushed the gateways, quickly enter, elephant.

And having drunk this superior flavour, intoxication does not arise for Sindh horses.

But one of burden-bearing nature, born in a good family, does not become intoxicated even having drunk the finest essence.

Having abandoned its former nature, it conforms to his ways.

Having taken him by the face, should turn him in the circle;

Gravel, sand, and shoals of fish, so when the mind is stirred up,

Gravel, sand, and shoals of fish, so when the mind is undisturbed,

Receiving that very same honour, why is the mango now bitter-fruited?

Root conjoined with root, branch with branch they associate;

Having descended to a low place, consult, the king of beasts too will listen.

What is there for the four-fold polished one, enter the hole, jackal.

That lion, in the lion community, alone roars differently.

By your voice they would know you, for your voice is not paternal.

Wrapped in a lion's hide, the contemptible donkey roars.

Wrapped in a lion's hide, by braying he ruined himself.

The serpent, in the form of a boat, carries the faithful lay follower.

For by living together with the good, the barber attains well-being."

Be joined with your former wife, do not come under the control of wrath.

I will make another bowstring, enough of the old one.

A man might not desire her, do you believe this, Mahosadha?

Fortune and misfortune never come together."

She whom she called "my young lord," women are fit to be killed, there is no truth in women.

And of this wicked wife, while she is still living, cut off her ears and nose."

For those acting hastily, the unrestrained, surely there are none to restrain them.

And he passes away from the heavenly state, is he not thereby destroyed?

The jackal departed from it, knowing it was guarded by a lion.

It does not thereby become a non-river, forgive if she is dear to you.

They will go to disaster, like merchants with the she-demons.

They will go safely to the far shore, like merchants with Valāha.

And he does not give him his eyes, and he acts in opposition.

By which a wise person would know an enemy, having seen and having heard.

I wonder, dear son, does your mother not associate with another?

One would lie like a Poṭṭhapāda, boiled in the embers.

That this one, having descended to the store-room, says "I did not see."

Having made an agreement for two months, meat from an old bull, lean;

We ask you, brahmin, which of them should we choose?

There is benefit in one well-born, morality pleases us.

The longing for jewelled earrings, for sons and wives, thoroughly infatuated.

Having cut even this, the wise go forth, without longing, having abandoned sensual happiness.

All fear the lion, there is no equality in body.

He indeed is great there, not the fool with a large body."

I have friendliness with the Chabyāputtas, and I have friendliness with the Kaṇhāgotamakas.

Immeasurable is the Saṅgha, measurable are the creeping things;

Snakes, scorpions, centipedes, spiders, house lizards, and mice.

Similar to a peacock's neck, my husband Saviṭṭhaka?"

Imitating him, the crow, entangled in the moss, died.

This person is a quadruped, with proportions like a banyan tree;

A self-praising man, this one does not please us.

I shall act in such a way that the hunter will not come here.

The woodpecker led his young far away from the tree-top.

Desiring with desire, together with my dear husband.

Therefore, like the Assaka king, the worm is more dear to me."

Which are across the ocean, better for me is the glamorous fig tree.

Crocodile, you have been deceived by me, go now as you please.

They do not move about thus, as you, tree, move about.

Skilled in hair-snares, he departs while speaking.

Where by a single blow, the head was split."

Then he reached the acacia tree with developed heartwood, where the Garuḷa split open his head.

Having entered the assembly, he explained the perception, but the method does not protect one lacking wisdom.

Either loss or gain of wealth, for such is the nature of begging.

Brahmin woman, I ask you indeed, what is below and what is above?

For this one has descended into the store-room, this is he whom you seek."

Was destroyed together with his kingdom, the king gone to ruin.

One should speak with an uncorrupted mind, a word connected with truth.

By which they call one gone far, he has come to you, come now, eat, brahmin.

Swans, herons, and peacocks, not remembering is indeed worse.

While the stick was well-grasped, by his own speech he killed himself.

Do you see, through much talking, the tortoise gone to disaster."

But that the she-fish imagines me gone to another for delight.

O fishermen, release me, masters, one pursuing sensual pleasures is not destroyed anywhere."

Maiden, what is this nature of yours today, that you, taken by the hand in the forest wilds, cry out?

To whom shall I cry out in the midst of the forest, he who was my protector commits violence.

If mice would eat the ploughshare, why would hawks not carry off the boy?

Give the ploughshare to the one whose ploughshare is lost, O you whose son is lost, lest the one whose ploughshare is lost take your son.

Of imprudent human beings, not seeing the noble teaching.

With hanging breasts, with braided hair, and also with marked ears;

Yet alone at the foot of a tree, you brood like a miserable wretch.

Yet alone at the foot of a tree, I brood like a miserable wretch;

Devoid of self-control and truth, he does not deserve the ochre robe.

Endowed with self-control and truth, he indeed deserves the ochre robe.

Do not do evil, which done, afterwards torments you.

The doer of good reaps good, the doer of evil reaps evil;

Whatever kind of seed one sows, that kind of fruit one reaps.

One should not do good for one who does not wish one's welfare, one should not associate with one who does not associate.

A bird, having known a tree to be without fruit, should look for another, for the world is vast.

Truth, the Teaching, steadfastness, generosity - he overcomes the foe.

Truth, the Teaching, steadfastness, generosity - he does not overcome the foe.

If he has one offence, what do you think about that?"

Rare is one accomplished in qualities, patience pleases us."

For having gone forth at the wrong time, even one alone, many people;

Having brought all enemies under control, like an owl, one would be happy.

Come, noble one, turn back, why do you run away frightened?

I will strike you with dung, let the rotten be killed by the rotten.

Beyond that, brahmin, I desire; give me medical treatment, brahmin, for one led by desire.

No one treats one led by sensual pleasures, for what medical treatment is there for one who has fallen from virtue?

With sword-hilt grasping, wheeling, striking firm blows, Takkasilā was surrounded all around.

Let there arise today a tumultuous sound, like the lightning of a thundering rain-cloud.

Like a mountain difficult to overcome by the wind, I am today difficult to overcome by one such as you.

You approach one like a solitary elephant, who will crush you with his foot like a reed.

Scorched by heat and pressed by the ground, they gnaw at the very feet of that man.

He eats himself there with that learning, the ignoble one is called like a bad sandal.

Indeed, dear lady, you should not go together with this hunchbacked dwarf.

He now lies curled up, like a lute with broken strings.

You are destroyed by the well-played food, greedy while pursuing the fish.

He is destroyed in the midst of relatives and friends, like a crocodile following fish.

That is now incapable of reunion, like ivory cut by a saw.

Thus one diminishes from welfare, just as I from Asitābhuyā.

Where having eaten and drunk, you would sleep without worry."

There is no house for one not taking up the rod, not harming others;

With calmed wings, he meditates slowly, little by little."

The bird does not protect us, therefore the winged one does not stir.

The heart is exceedingly extinguished, and the mind also becomes clear.

Thus that love arises, like a waterlily in water.

Tell something comprehensive, by which we may accomplish our purpose.

And that is joined with morality, produced through patience;

It pleases the green frog mother, that the fish eat me.

When others plunder, the plundered one is plundered."

Was the tawny-eyed one dear to you, why then do you cry, gatekeeper?

Gone from here he might harm the king of death, and harmed, he might bring him back here again.

And that ground was prepared, do not fear, he will not come.

Attained a great position, he was king of all the fanged ones.

He indeed is great there, like the jackal among the fanged ones.

He could free himself from bondage, and having eaten, go to his home.

And I await the time, until the people fall asleep.

He challenges me on the stage, 'Be my refuge, Kosiya.'"

The pupil will not defeat you, you, teacher, will defeat the pupil."

I think he will wander for a long time, for he will not obtain what he desires.

For desire has an infinite range, to those free from desire we pay homage.

And whoever has become a consumer of time, he cooked the cooker of beings.

Fastened on necks, but who here has ears?

Eating such food, he is defiled by evil.

Even while eating, the wise one is not stained by evil.

For thus he purses his lips, surely he sees something further.

Apart from the movement of the lips, this one knows nothing.

For the charioteer was not questioned in all situations.

They indeed are uncertain about phenomena, like the brothers regarding the kiṃsuka tree.

Come down from the tree, dear Sālaka, come now, let us go home.

We delight in the forest of ripe mangoes, go you home as you please.

Come, let him enter this little house, to remove the cold and disturbance entirely.

He is a defiler, an irritator, and also contemptible, if he should enter this dwelling he would defile it.

Not decorated, not auspicious, and not made by an arrow-maker.

By that I am pierced in the heart, by that which burns all limbs.

So much has unwise thought, brought suffering upon myself.

Having seized me by the arm, beat me with a stick.

That having seized me by the arm, you beat me three times.

That is instruction, not enmity - thus the wise know it.

That I will not give you, you are an excessive beggar, nor will I come to your hermitage.

That I will not give you, you are an excessive beggar, nor will I come to your hermitage.

The serpent, asked by the brahmin for the jewel, attained only disappearance from that.

This was your food, why do you not eat it now?

Much there, O great Brahma, even rice-scum and bran.

Knowing, having come to know, I do not eat your rice bran.

So long he lived out his duration, and nurtured his mother.

Then right there he sank down, for he was immoderate.

For the immoderate sink down, but the moderate do not sink.

The merchants found iron and copper, and lead and tin;

Silver and gold, many pearls and lapis lazuli.

There the terrible venomous snake, radiant, struck them with its radiance.

For by digging wealth was gained, by over-digging it was destroyed.

Whatever is done, he would indeed spoil it, this family is of such nature.

This was taught to me by Janasandha, this one does not understand anything.

Such a man would not support, this was taught to me by Dasaratha.

All are slaves of Mandhātu, whatever living beings are dependent on the earth.

Sensual pleasures are of little enjoyment and painful, thus having known, the wise one.

He is devoted to the elimination of craving, the disciple of the Perfectly Self-awakened One.

Then for what reason does Tirīṭavaccha, the tripod-bearer, consume the best almsfood?

He stretched out his hand to me who had fallen into distress, by that I crossed over, overcome by suffering.

He is worthy of gain, dear son, Tirīṭavaccha, give him wealth and offer sacrifice."

I am a messenger of that belly, do not be angry with me, O bull among charioteers.

I am a messenger of that belly, do not be angry with me, O bull among charioteers.

For how could a messenger not give to a messenger, we too are messengers of that very one.

So may your nose grow back, give the lotus when asked.

So may your nose grow back, give the lotus when asked.

Whether they would say it or not say it, there is no growing of the nose;

Give me lotuses, my dear, I ask as one who has been asked.

And darkness were to rain down, then surely it might be so.

Knowing that they sink, one should avoid them from afar.

Like fire, they quickly burn up his own state.

Having gone to intimacy with a woman, you sink in the great ocean.

Knowing that they sink, one should avoid them from afar.

Like fire, they quickly burn up his own state.

Across it measured sixteen in height, upwards they said a thousandfold.

There the gandhabbas danced, six thousand in seven groups.

I was Sakka then, your steward."

In that fear when death was imminent, why was there no trepidation for you?

In that fear when death was imminent, I obtained abundant and lofty inspiration.

For indeed, one making attachment to life, a hero would never do a hero's duty.

This husband of yours has come, why do you now run away?

The fame of women diminishes, therefore dear son, I flee.

Grieves for a long time, like a bhaddalī creeper in the wind.

Overpowered by it, I cry miserably, may he not abandon me who am dear as life.

On the earth bounded by four quarters, you have been dear to me.

Of them you are the foremost water-born, release the husband of her who is crying.

Such is his wisdom, what then of the other generation?

How, without seeing the root, could one know a tree to be established?

Vissasena alone is blameworthy, for whose benefit the tree planters existed.

If harsh in speech, is not dear, in this world and the next.

The cuckoo, dear to many living beings through its smooth speech.

He explains the meaning and the Teaching, sweet is his saying.

If permitted by the relatives, I would speak a single word.

For there are young birds, wise ones, resplendent.

See the face of one not angry, what will he do when angry?"

The well made with difficulty, how, my dear, did you defile it?

This is the nature of fathers and grandfathers, you should not forsake it.

May we never see your Teaching or not the Teaching.

A wise one should guard against being overcome by him beforehand, as one guards one's eyes from a tree.

A wise one should provide livelihood equal to oneself in all duties.

Let not the forest be cut down, tigerless, let not the tigers be without forest.

Where did you go for almsfood, which faithful one did you approach?

Release me, venerable sir, freed I would go to the mountain.

Release, Kassapa, the Koṇḍañña, sexual intercourse has been done by you.

Come down here, crane, my friend the crow is fierce."

Not having heeded your word, see, I have come back reaped."

For human wealth is not easily enjoyed by birds.

The fierce crow is my friend, whose nest this is.

Not having heeded your word, see, I have come back reaped."

For human wealth is not easily enjoyed by birds.

We bartered your praise with the collyrium-coloured one, in Kāliṅga.

All of them should not be refused, this is the word of the first teachers.

Adorned, covered with a golden net, with its driver - go wherever you wish.

Without hesitation, with perfectly calmed minds, these egg-born ones used to come within reach of my hand before.

Surely they do not regard me as before, or perhaps these are not those who dwelt away for a long time.

And your mind is corrupted towards these people, for livelihood, therefore we are frightened of you.

As if from one who gives all desires, do you endure this suffering?

Fools would become even more angry, if there were no one to restrain them.

They will kill him there, that will be my freedom."

One who is well-wishing, making known, he imagines as ill-wishing;

The ill-wishing woodpecker, he imagines as well-wishing.

Spoken to with words by those wishing his welfare, he takes them wrongly.

He imagines them to be friends, like the young man with the woodpecker.

For thus he spoils the basket, surely he will make another.

Whatever is done, we indeed spoil it, this family is of such nature.

May we never see your Teaching or not the Teaching.

A woman with longing, having eaten it, gives birth to a wheel-turning monarch.

The king will bring for you, this inner fruit.

A hero, self-sacrificing, receiving, I become.

Having made a pact with one, I released a hundred fit to be killed.

After death one would go to heaven, hear this, people of Kāsi.

Having put down the bow and arrow, he undertook self-control.

Now you alone, having gone aside, brood, is there no strength in you today, tiger?

They now, having assembled, dwell together, where standing they are hard to overcome by me.

Where the fanged beasts conquered the tiger, through concord among those with fang-power they are released.

Those with skills and those without, the fortunate one enjoys those.

Many possessions arise, even in unlikely places.

These arise for one who is not evil, for a being who has made merit.

"We shall destroy the radiance of the jewel," thus was our discussion.

And now we ask this, what task do you think should be done here?

Its splendour cannot be destroyed, depart, you pigs.

Living at ease, eat chaff, this is the characteristic of long life.

Then you will see the lotus root, lying upon the pestle.

The old bulls thought over, "Better for us is chaff indeed."

One obtains gain among the foolish, this is your instruction.

Whatever livelihood is by downfall, or by unrighteous conduct.

This very livelihood is better, than seeking by what is not the Teaching.

And I had here seven māsakas, I too bought that cluster of fish.

Remembering that offering, the esteem was made by you.

Whoever cheated his brother of paternal property, a doer of wrong deeds.

I wish for an excellent village, and the brahmin woman for a hundred cattle."

And this contemptible Puṇṇikā longs for a mortar.

A chariot with thoroughbreds for the son, jewelled earrings for the daughter;

And this contemptible Puṇṇikā, supply her with a mortar.

See the serpent with terrible poison, being moral he is not killed.

One whose conduct is the practice of the noble ones, by which one is called virtuous.

Upon the body's collapse, the moral one is reborn in a fortunate destination.

As long as he safeguards it, so long he thrives in happiness.

Then naked and in rags, afterwards the fool suffers.

Afterwards the imprudent one is tormented, like a scoundrel having broken a pot.

Surrounded by eighty thousand, was Supatta.

Cooked in the king's kitchen, costly royal food.

I show esteem for my master, I made a wound on the nose with my beak.

This body quickly dries up, like a flower placed in dust in the sun's heat.

Filled with various corpses, for one not seeing its true form.

Wherein the heedless generation, infatuated, neglect the path to rebirth in a good destination.

Perched on a rose-apple branch, he chirps like a young peacock.

O one with the colour of a tiger cub, eat, my dear, I give to you.

The eater of vomit and the eater of corpses, praising each other."

King of beasts, homage to you, may we obtain something.

O you who resemble a peacock's neck, come here from there, crow.

The castor-oil plant is the lowest among trees, these three lowest ones have come together.

Warding off fish and sea-monsters, and being vexed in the waves.

I wish to drink the ocean, the sea, the lord of rivers."

The limit of what is drunk from it is not known, the sea is indeed undrinkable.

You should tell her of beautiful thighs, for long indeed she will wait.

She, the fierce one, will become angry, that torments me, not this.

And the soft Kāsi cloth, let my beloved creditor be satisfied.

Come, go out and eat, why do you die of hunger?

Just as I am satisfied today, having eaten the tree fruits.

A young monkey might believe, but not an old aged monkey.

Do, I say, your monkey antics, monkey, we do not delight in that ceremonial observance.

Do not now regard me as before, I dwell engaged in meditative absorption, friend.

For that supreme purification has been heard by you, but you, monkey, are far from the plane of meditative absorption.

The wolf, having accepted an ascetic practice, undertook the Observance.

Having abandoned austerity, he approached unexpectedly, the blood-drinker broke his austere asceticism.

Make themselves light, like a wolf for the sake of a goat.

Well-protected by the lion, well-trained Nandisena."

Thus indeed was spoken by you, practitioner of the holy life, the upright do not speak what is false.

That was spoken falsely by you, king of gods, dependent on what, Maghavā, great Inda?

Self-control, concentration, an undivided mind, steadfastness and going forth at the proper time;

And firm energy and manly effort, by that very thing there was victory for the Assakas.

Having met with disaster in misfortunes, he does not find a companion.

Having met with disaster in misfortunes, he finds a companion.

But what is done among the noble ones and among the upright, is of great fruit even if small among such ones.

Whether he would do afterwards or not do, he is absolutely worthy of veneration.

Now thrown into the difficult purgatory, would you not give up your former beauty and power?

Now having obtained that, how then, O king, should I give up my former beauty and power?

And having obtained former lofty fame, would you not give up your former beauty and power?

The peaceful ones in both states, being perfectly calmed in themselves, become equal in happiness and in suffering.

"Frog-eater, dweller by the water's edge," the non-venomous ones curse me, a venomous snake.

One should make a great storehouse, for depositing ill-spoken words.

One should not have conceit there, dwelling among unrelated people.

It should be endured by the wise, even a slave's threat.

The forest beings see, that the fool imagines as secret.

Where I do not see another, that is not empty for me.

Vejja and Addhuvasīla, they gave up the principle, desiring her.

He who maintains the teaching, resolute, striving for truth.

Reddish and lovely, tell me this when asked."

Picked with hands at your hip, that is your jujube fruit.

Lead her back to that very place, where she will cook jujube.

Be patient, O king, with Sujātā, do not be angry with her, O bull among charioteers."

You who are strenuous in energy, constantly heedful, ask about sleeping happily - for what reason?

Therefore I pay homage to this foliage, whatever beings are here, they are the cause of wealth.

For how, having come into the presence of the good, could your efforts be in vain?

At its root a treasure is buried, without an heir - go and dig it up.

King of beasts, homage to you, may we obtain something.

Being between my teeth, that you live at all is much.

In whom there is no gratitude, association with him is useless.

Not envying, not reviling, one should slowly withdraw from him.

Both have fallen from their nature, he who teaches the sacred hymn;

And he who studies the sacred hymn.

Therefore I do not practise this, the teaching practised by sages.

Let not wrongdoing practised, like a stone a pot, break you.

Whatever livelihood is by downfall, or by unrighteous conduct.

I would not wish for it together with blame, thus, Seyya, understand.

Whatever livelihood is by downfall, or by unrighteous conduct.

This very livelihood is better, than seeking by what is not the Teaching.

Not harming another in the world, even that is better than kingship.

Let not the kings seize you, the wrongdoer in the village."

What is that to the margosa tree, born and standing in the forest?

Having seized a thief, a wrongdoer in the village, the kings

Fix him on a margosa stake, about that my mind is uncertain.

Fearing future danger, the wise one looks at both worlds.

All that the wise one endures, the wise person forbears it.

Fools break apart like bowls, they do not attain peace.

Whoever knows the transgression, and whoever knows the confession.

Who himself is worthy to reconcile those who have transgressed against others.

Be angry with him, great hero, do not destroy this country.

May that king live long, for those like me do not become angry.

Him, established in patience alone, the King of Kāsi had cut down.

Which the King of Kāsi experienced, consigned to hell.

Though possessions existed, we made no refuge for ourselves.

For those being tormented in hell, when will there be an end?

For such evil was done, by me and by you, sir.

Bountiful, accomplished in morality, I will do much wholesome."

Your speech is like a hide, my dear, I give you a hide.

Speech similar to a limb, a limb, my dear, I give to you.

Your speech is like the heart, my dear, I give you the heart.

Speech similar to all, I give you everything, my dear.

This is mine, brahmin, having eaten this, dwell in the forest.

And two meat-skewers and an iguana, and one jar of curds;

This is mine, brahmin, having eaten this, dwell in the forest.

This is mine, brahmin, having eaten this, dwell in the forest.

Having eaten me cooked by this fire, dwell in the forest.

All who bear bodies, gradually give up life.

Having no power over their own bodies, even while delighting, they give up life.

Wailing and weeping is useless, why do you let yourselves be overwhelmed by a mass of sorrow?

They think the wise one is a fool - those who are unskilled in the Teaching.

You yourself embraced with your arm, she spoke to you of her health.

If the wind could carry a mountain, it could carry the whole earth too;

Where my dark-skinned wife has died, she spoke to me of her health."

Devoted to one husband, my dark-skinned wife, she longs for him alone.

My dark-skinned wife might also exchange for another, I will go farther away from here.

Yet I stand in danger, what then, venerable sir, is my destination?

Evil does not defile one who is uninvolved, one who is good.

Dependent on me, he experiences the action, about that my mind is uncertain.

Evil does not defile one who is living at ease, one who is good.

What would he who does not give up for his welfare, by speech he gave the mountain.

One not doing but speaking - the wise fully understand him.

Though you have met with disaster, your mind delights in truth.

She indeed is his supreme wife, for one with gold there are merely women.

Then for what reason is a house not found for you?

That which is foremost among human beings, that wisdom is not found in me.

Always of unstable morality, a state of happiness is not found.

Make a hut as protection from cold and wind, monkey.

I too do not know this, what is this that rumbles."

Having heard the word of the hare, the army of deer was terrified.

Fools for whom sound is supreme, they are dependent on others.

The wise, abstaining from afar, are not dependent on others.

Either loss or gain of wealth, for such is the nature of begging.

Whoever rejects a request, that they call crying back.

Or you lamenting in return, therefore I wish for a secret place.

For how could a noble one not give to a noble one, having heard your verses connected with the teaching.

Who honours the brahmin endowed with birth and sacred hymns, the famous excellent ram."

Longing for a firm blow, stepping back he will give a good strike.

Having raised both arms he wails, "Run forth, the practitioner of the holy life is being killed."

Just as I today am struck, slain by a ram, the fool.

He struck me with a stick, just as one who is not a recluse would.

Within you is a thicket, yet you polish the outside.

I have oil and salt, and abundant long pepper.

You praised oil and salt, long pepper is harmful to me.

Having obtained fame, would not be intoxicated - he indeed deserves the kakkāru flower.

Having obtained possessions, would not be intoxicated - he indeed deserves the kakkāru flower.

Who would not eat sweet food alone - he indeed deserves the kakkāru flower.

Speaking as he acts, acting as he speaks, he indeed deserves the kakkāru flowers.

Far from here indeed is Kākavatī, where my mind delights.

How the seven seas, how did you climb the silk-cotton tree.

By you the seven seas, by you I climbed the silk-cotton tree.

Whereby for my wife I bring and carry a paramour.

Therefore I do not grieve for this, the dear one with the charming smile.

One should bewail oneself, always fallen under the power of death.

As long as one blinks and opens the eyes, even then youth wastes away.

What has come to be, what remains, should be cherished; what has passed should not be grieved over.

Now we go to the forest, Rādha, and we are not honoured by Dhanañjaya.

These phenomena among humans are impermanent, do not grieve, why do you grieve, Poṭṭhapāda?

How then shall we see the monkey, the contemptible one driven out from the royal family?

Kāḷabāhu himself will do that, by which he will remain far from food and drink.

See the serpent with terrible poison, being moral he is not killed.

Having assembled, hawks in the world do not harm one who owns nothing.

Having made hope desireless, Piṅgalā sleeps happily.

One who is concentrated harms neither others nor oneself.

Thus he lies slain, like the offspring of a cuckoo.

Fells one so quickly, as does speech that is badly spoken.

One should not speak excessively, even with one equal to oneself.

He seizes all enemies, like a supaṇṇa does snakes.

O king, surely do not believe one who speaks first.

Having heard the word of both, one should act according to the principle.

A king not acting considerately is not good, whoever is a wise one prone to wrath, that is not good.

For a king who acts considerately, fame and renown increase.

When you, with sword bound on, armoured, wearing bark garments;

From a branch of the holy fig tree, the cooked iguana fled.

One should not do good for one who does not wish one's welfare, one should not associate with one who does not associate.

A bird, having known a tree to be without fruit, should look for another, for the world is vast.

And I give you all sovereignty, to whomever you wish, you may give it.

All of them go crookedly, when the leader has gone crookedly.

If he practises what is not the Teaching, how much more the other generation;

The whole country sleeps in suffering, if the king is not righteous.

All the cows go straight, when the leader has gone straight.

If he practises the Teaching, how much more the other generation;

The whole country sleeps in happiness, if the king is righteous.

You were not born in that family, where they capture elephants.

Like a jackal having attacked an elephant, lies on the ground lamenting.

He lies slain by the serpent, this jackal.

By recitation, by incantation, by well-spoken words, the circumspect one conquers abundantly.

What business have you with grass, that you speak only of grass?

He, having taken all from me, putting down grass, goes away.

Taking all of one's own, and not taking the grass.

One of impermanent morality, immoral, what will wisdom do for him?

Practitioner of the holy life, forgive me, I see this transgression.

Yet also a thought arose in my mind: "Such surely is the custom of this family."

A seat, water, foot-ointment, all this we offer.

We attend attentively, as if to the highest relative.

Having avoided chaff after chaff, they eat the rice-grain.

And whatever this "thus" and "so" is, this too is known by me.

While still young, cut off the fruit with his teeth.

And whoever this is that lies below, this too is known by me.

They venerated the crow there, with meat and with fruit.

Then the material gain and honour of the crow diminished.

So long they venerated others, many ascetics and brahmins.

Then the material gain and honour of the sectarians diminished.

If from now on you would not give gifts, your wealth would remain as you restrain yourself.

May that wealth not be yours, king of gods, on account of which enjoyment we would give up faith.

The ancient established practice, let that practice continue, O Vāsava.

Even being thus, we will give; let us not neglect giving.

Even if one should not cause displeasure everywhere, one should not trust, for women are like fords.

Having abandoned such a man, the wife, having seen another man, a cripple.

She transgressed against one subject to her control, what other woman would not commit adultery against such a one?

She transgressed against one subject to her control, yet even him she, the lustful woman, did not find satisfying.

Now I will not again come under your control, water-born one.

Which are across the ocean, better for me is the glamorous fig tree.

Falls under the control of enemies, and afterwards feels remorse.

Is freed from the confinement of enemies, and does not feel remorse afterwards."

You yourself have now done this, come, O king, I shall go.

Thus that enmity is appeased, dwell here, Kuntinī, do not go.

My heart does not consent, I shall just go, O bull among charioteers.

Of the wise, not of the foolish, dwell here, Kuntinī, do not go.

May she come under his control, she who stole your mangoes.

May she not obtain a husband, she who stole your mangoes.

May she not see her husband at the rendezvous, she who stole your mangoes.

Alone on the bed may she lie, she who stole your mangoes."

How do you act, swaying one, thus slow in exertion?

If we do not reach them, there comes for us the end of time.

Like treading upon a dry leaf, he destroys his own welfare.

Like the moon dividing the night, his purpose is fulfilled.

How indeed does the Blessed One Kesī delight in Kappa's hermitage?

The well-spoken words of Kappa, Nārada, delight me.

How does millet and wild rice, unsalted, satisfy him?

Where one might eat with trust, trust is the highest flavour.

Are you appointed today for my protection, or do you intend my murder?

But Inda, the king of gods, protects you, therefore I do not split your head.

Let all the goblins cry out as they wish, I would not fear the demon generation.

The goblins are not fit for battle, that is a great terror."

Dear father, follow in a person? Tell me this when asked.

And is willing to listen and patient, associate with him, gone from here.

As if established upon the breast, associate with him, gone from here.

Such a one, dear son, do not associate with, even if there were no other human being.

Then of this breaker of alliances, see how well thought out.

Where the lowest of beasts devour both the bull and the lion.

Whoever heeds the speech of a breaker of alliances, of a slanderer.

Who do not heed the speech of a breaker of alliances, O charioteer.

He indeed is dear to the king, what do you see by that?

He indeed is dear to the king, what do you see by that?

He indeed is dear to the king, what do you see by that?

Being peaceful ones who carry away for other purposes, they indeed are dear to the king;

What do you see by that?

In all possessions without remainder, why do you not grieve in time of sorrow?

Non-eternal are the wealthy, O lover of sensual pleasures, therefore I do not grieve in time of sorrow.

The worldly adversities are known by me, O enemy, therefore I do not grieve in time of sorrow.

A king not acting considerately is not good, whoever is a wise one prone to wrath, that is not good.

For a king who acts considerately, fame and renown increase.

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

And you talk hollow nonsense, just as a fool would."

The ears remain just so, methinks the bull should rise up.

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

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

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

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

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

When benefit has passed, do not be bewildered, like one with a broken raft in the middle of the ocean.

The doer of good reaps good, the doer of evil reaps evil;

Whatever kind of seed one sows, that kind of fruit one reaps.

Do not do evil, which done, afterwards torments you.

Adorned, anointed with the essence of sandalwood, that very suffering has returned to me.

Without seeing Ubbarī, I shall die, that will be more painful for me than this.

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

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

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

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

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

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

Such is this, whoever bewails the departed.

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

Such is this, whoever bewails the departed.

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

Your facial complexion is serene, why do you not grieve, Ghaṭa?

Therefore, crow, I do not grieve, there is no companionship in sorrow.

Enemies become glad, for one pierced by a dart, being transformed.

Misfortune will not come to me standing there, thus I have seen the state.

Even the whole earth will not bring happiness to him.

Again and again, appearing to be in a hurry, Koraṇḍiya, what now is your purpose here?

Having scattered the plateaus and the mountains, therefore I throw a stone into the cavern.

I think, desiring to fill just this one cavern, Koraṇḍiya, you will leave the world of the living.

Just so you, Brahmā, these human beings of different views, you will not lead them.

Just as the earth cannot be made level by a human being, so are human beings.

With my wings I make a salutation to you, do not kill my little children, the weak one.

With my wings I make a salutation to you, do not kill my little children, the weak one;

Even a hundred thousand such as you, I could crush with my left foot.