In the Minor Collection

By one wishing to exercise kingship, what function done is best?"

The heedless one has urged me, the heedful one, a father his son.

Then one should have duties performed, that is the religious duty, they say, O warrior.

Whatever one lustful and corrupt would do, that one should not do again thereafter.

All wealth perishes, that is called the king's misery.

In a man established in industriousness and energy, not envious, I delight."

The wretched one, great king, delights, she who breaks the wheel.

Dispel misfortune, great king, be the dwelling of good fortune.

The lord of Kāsi, cuts the root and the top of enemies.

He, having made energy in what is good, sets his mind on industriousness.

For one who is energetic, not negligent, the deities stand by.

And strive in duties, a lazy one does not find happiness.

It is able to make friends happy, and for the suffering of enemies."

By one wishing to exercise kingship, what function done is best?"

The gain of what is not obtained, and the protection of what is obtained.

Not gamblers, not cheats, dear son, not drunkards, not destroyers.

As a charioteer would control a chariot, he should have your duties performed.

One should not make deposits or give loans through reliance on others.

One should restrain one deserving restraint, one should encourage one deserving encouragement.

Let not unrighteous officials destroy your wealth and country.

For action done with haste, the fool feels remorse afterwards.

For through wrath many prosperous families have gone to ruin.

For women and men, let there not be painful consequences for you.

All wealth perishes, that is called the king's misery.

Now you should see, a doer of merit, not addicted to drink, not causing ruin;

Be moral, great king, the immoral one falls into misfortune."

Now you tell us, Jambuka, the highest power among powers."

Among these, physical power by name, is called the last power.

And the power of councillors, long-lived one, is called the third power.

All these, the wise one overpowers.

Supported by the power of wisdom, the wise one gains benefit.

Against his will, by force, another proceeds to take it.

The unwise lord of Kāsi, even with all of it, does not live.

A man endowed with wisdom here, even amidst suffering, finds happiness.

Without approaching one very learned, not discriminating what is righteous.

Exerts himself at the right moment, the fruit of his action succeeds.

For one who acts with weariness, the right purpose does not ripen.

For one who acts without weariness, the right purpose ripens.

These, dear son, you should practise, do not ruin yourself through inaction;

For through inaction the imprudent one sinks like a hut made of reeds."

Having practised the Teaching here, O king, you will go to heaven.

Having practised the Teaching here, O king, you will go to heaven.

Having practised the Teaching here, O king, you will go to heaven.

Having practised the Teaching here, O king, you will go to heaven.

Having practised the Teaching here, O king, you will go to heaven.

Having practised the Teaching here, O king, you will go to heaven.

By well-practised deeds they attained heaven, do not be negligent in the Teaching, O king.

Associating with the wise, beautiful one, the wise know that completely by oneself."

Bulls among charioteers, you stand, who are you, how do they know you in the human world?"

We have come here for seeing the thoroughly restrained sages, to ask questions."

I ask you, demon of great majesty, how do they know you in the human world?"

He, the king of gods, has arrived here today, for seeing the thoroughly restrained sages."

I pay homage to you, noble ones, with a confident mind, you who are the foremost among humans here in the world of the living."

Step back from here, Thousand-eyed One, the odour of the sages is impure, king of gods."

Like a fragrant garland of variegated flowers, we desire this odour, venerable sir;

For the gods here do not perceive it as repulsive."

He, the king of gods, crusher of the titan hosts, wishes for an opportunity to ask a question.

Of the three kings, lords of men, and of Vāsava, the lord of the gods?"

The son of a teacher, well-disciplined in appearance, he will answer their questions."

Koṇḍañña, this is the nature among humans, that to the senior this burden comes."

For I shall explain each and every thing to you, having known by myself this world and the next."

Asked the first question, whatever was longed for."

Whose harsh speech spoken here should one endure, tell me, Koṇḍañña, this meaning."

One should endure harsh speech spoken by all, the good have said this patience is the highest."

How should one bear the speech of an inferior, tell me, Koṇḍañña, this meaning."

Whoever here should endure the speech of an inferior, the good have said this patience is the highest."

The good wander in deformed forms, therefore one should bear the speech of all."

Which a patient good person could obtain, for enmities are pacified by the power of patience."

Just as there were Daṇḍakī and Nāḷikera, and also Ajjuna and King Kalābu;

Tell me the destination of those great evil-doers, where were those harassers of sages reborn?"

He suffers in the hell named Kukkuḷa, sparks fall upon his body.

That Nāḷikera, dogs in the hereafter, having assembled, eat while he is trembling.

Having harassed the Resplendent One, Gotama, the patient one, the austere ascetic, the long-time practitioner of the holy life.

Having been reborn in the Kalābu Avīci, he suffers, in great torment, painful and frightening.

Should practise the Teaching towards ascetics and brahmins, one acting thus goes to the heavenly state."

What sort of person do they call virtuous, what sort of person do they call wise;

What sort of person do they call a good person, what sort of person does fortune not forsake?"

Does not speak falsehood for one's own sake, such a one they call virtuous.

One does not neglect the beneficial matter when the time has come, such a one they call wise.

Attentively does the function for one who is suffering, such a one they call a good person.

One who treats kindly, speaks kindly and smoothly, such a one fortune does not forsake."

Morality and fortune and the principle of the good, and wisdom - which do they say is more excellent?"

Morality and fortune and the principle of the good, become followers of the wise."

How acting, for what reason acting, what conduct, associating with what, does one obtain wisdom here;

Tell us now the practice for wisdom, how acting does a mortal become wise?"

One should attentively listen to the well-spoken words, acting thus a mortal becomes wise.

Thus the one with insight abandons desire for sensual pleasures that are suffering and great peril.

Having laid aside the rod towards all beings, blameless, he goes to the supreme state."

And for the risen King of Kāliṅga, sensual lust has been abandoned by all of you."

Make leave for assistance, so that we may attain your destination."

Pervade the body with extensive rapture, so that you may attain my destination."

We pervade the body with extensive rapture, so that we may attain your destination."

Be delighted in meditative absorption, always concentrated, this is the foremost delight of one gone forth."

They, filled with joy, giving thanks, the famous gods departed to the city of the gods.

Whoever, having become desirous, should listen to these, would obtain the distinction from before to after;

Having obtained the distinction from before to after, one should go beyond the sight of the King of Death."

Anuruddha was the Mountain, and Kaccāyana was Devala.

Nārada was the Elder Udāyī, the assembly was the Buddha's assembly;

Sarabhaṅga was the Lord of the World, thus remember the Jātaka."

Having won over the heavenly maiden Alambusā in the Sudhammā.

Go to entice the sage, Isisinga, O Alambusā.

The elder delighting in Nibbāna, block his paths."

Go to entice the sage, there are other nymphs too.

Let there be a turn for them too, let them too go for enticement."

Such excellent ones indeed, in the sorrowless Nandana grove.

As you understand, woman beautiful in all limbs.

By your own beauty and form, you will bring him under your control."

But I fear to assail him, for the brahmin is of risen radiance.

Having fallen into the round of rebirths through delusion, therefore my hairs bristle."

Wishing to mingle with Isisinga, Alambusā.

Covered with bimbī creeper buds, all around for half a yojana.

She approached Isisinga as he was polishing the fire-altar."

With variegated bracelets on your hands, adorned with jewelled earrings.

With thighs composed, a great illusion, a maiden lovely to behold.

Walking, lovely, they captivate my mind.

Your beautiful waist is broad, like the plank of an axle.

Full of dark eye ointment, it is seen from afar.

Milk-bearing, not fallen, breasts like half gourds.

With white covering, lovely, resembling the fourth sense.

Twice-born, arisen from flawless gums, your teeth are beautiful to see.

Long and broad, your eyes are beautiful to see.

Your hairs growing on the head, fragrant with sandalwood.

And the exertion of seers, of the restrained austere ascetics.

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

Come, my dear, let us delight together, both of us in our hermitage;

Come, I will embrace you, be skilled in pleasures."

Wishing to mingle with Isisinga, Alambusā.

Having approached unexpectedly, he fondled her in those excellent braids;

When he had fallen from the holy life, as was expected, then she was pleased.

Having understood her thought, Maghavā, elephant among gods.

Covered with fifty canopies, spread with a thousand cloths.

As if for just a moment, she held him for three years.

Saw green trees, all around the fire-hall.

Having looked all around, weeping, he shed tears.

Who indeed, through service, formerly enticed my mind?

Full of various treasures, like a ship upon the ocean."

I conquered mind with mind, but you, heedless, do not understand."

'Women like lotus flowers, you should understand those, young man.'

Thus my father instructed me, as he was compassionate towards me.

In the forest devoid of humans, today I grieve alone.

Either I shall become such again, or death will come to me."

Alambusā grasped the feet of Isisinga with her head.

A great benefit was accomplished by me, for the glorious Thirty-three;

By you the entire celestial city was shaken then."

May you, dear lady, be happy, go, maiden, as you please."

Having raised my joined palms, from that place she departed.

With fifty canopies above, spread over with a thousand;

Having mounted that very divan, went to the presence of the gods.

Delighted, glad at heart, pleased, the lord of the gods gave a boon."

May I not go as a seductress of sages, this boon I would wish for, Sakka."

How then, having abandoned wealth and possessions, did you go forth, leaving home, O wise one?"

Having seen the great result of merit, through faith I have gone forth, O king."

Tell me, being asked, this matter, having heard, confidence will arise in me."

Carrying a great snake with a grown body, going along rejoicing."

Where is this dreadful-bodied one being led, what will you do with the serpent, O sons of hunters?"

Sweet and fat and soft flesh, you do not know the flavour, O son of Videha."

We shall eat the meat rejoicing, for we indeed are enemies of serpents.

I give you sixteen oxen, release this serpent from bondage."

We shall do that word of yours, Āḷāra, and be our friend, O son of Videha."

And he, the serpent king, freed from bondage, departed facing east for a moment.

Then I followed behind him, having raised joined palms with ten fingers.

For painful is meeting again with the cruel ones, go beyond the sight of the Bhoja's sons.

Spread all over with rose-apple trees and rattan reeds, he entered, having crossed over fear, delighted.

He attended on me like a son to a father, speaking words pleasant to the heart, pleasant to the ear.

And I have attained my own supernormal power, Āḷāra, see my dwellings;

With abundant food, with plentiful food and drink, like the Masakkasāra of Vāsava."

The ground with low grass and little dust, pleasing, where they give up sorrow.

Ripe and half-ripe and fruiting, fully bloomed, bearing fruits in all seasons.

With silver door-bolts, made of gold, lofty, it shines like lightning in the sky.

Full of maidens adorned, wearing golden arm-bracelets, O king.

With a thousand pillars, of incomparable splendour, where his wife, the queen, was.

A beautiful gem endowed with genuine qualities, unprompted, she spread out a seat.

'Let the venerable one sit down here on this seat, for the venerable one is a certain one among my teachers.'

Washed my feet, O lord of men, like a wife to her husband, her dear lord.

Offered delightful food with various curries and diverse vegetables.

Beyond that, he approached me with great, divine sensual pleasures, not few.

Āḷāra, let these be at your pleasure, I give them to you, let them attend upon you."

'How was this obtained by the serpent, and by what means, how did you attain this foremost mansion?'"

I ask you, king of serpents, about this matter, how did you attain this foremost mansion?"

Through my own actions, non-evil, through merit, this mansion was obtained by me."

Tell me, king of serpents, this matter, how was this mansion obtained by you?"

He, having recognised life as brief, non-eternal, subject to change.

My house was like a well, and ascetics and brahmins were satisfied.

Clothing, sleeping place, food and drink, attentively we gave gifts there.

By that very means this mansion was obtained by me, with abundant food, with plentiful food and drink";

"With dancing and singing, endowed with beauty, long-lasting but not eternal in the future.

O fanged-weapon one, dependent on what did you come within reach of the hand of paupers?

O fanged-weapon one, dependent on what did you come to distress among the paupers?"

And the teachings of the good, well proclaimed, are difficult to transgress like the ocean's shore.

Then came sixteen sons of hunters, having taken a rope and a firm snare.

Such suffering I endured, not disrupting the Observance."

You are developed in splendour and wisdom, aspiring to what, O noble one, do you practise austere asceticism?"

Longing for the human realm, therefore having exerted, I practise austere asceticism."

Well-anointed with red sandalwood, like a king of gandhabbas you illuminate the directions.

I ask you, king of serpents, about this matter, by what is the human world better than here?"

And I, having obtained the human realm, will make an end of birth and death."

Having taken leave, I depart, O serpent, I have been away from home for long, O lord of men."

I wonder, did anyone not curse you? For dear to me is the sight of you, Āḷāra."

Even better than that is this for me, for your mind, O serpent, is devoted to me."

Having taken it, go to your own abode, having obtained wealth, release that gem."

Having seen the danger in the types of sensual pleasure, through faith I have gone forth, O king.

Having seen this too, I have gone forth, O king, unmistakable indeed is asceticism - it is better."

And having heard the serpent and you, dear one, I will make merit not trifling."

And having heard the serpent and me, O king, make merit not trifling."

Grey hair has arisen on my head, I now approve of the going forth."

Seven hundred are your wives, how will they fare?"

And desiring heaven for him, therefore I shall go forth."

That while I am wailing, without attachment you go forth, O lord.

That while I am wailing, without attachment you go forth, O lord."

That you go forth without attachment to us who are aged, O lord.

They too, sweet-spoken, not seeing you, methinks undergo suffering."

With all of you who are charming, even after standing for a long time, there is the nature of destruction."

That while we are wailing, without attachment you go forth, O lord."

And desiring heaven, therefore I shall go forth."

That while I am wailing, without attachment you go forth, O lord.

That while I am with child in my womb, without attachment you go forth, O lord.

May I, a widow alone, not see sufferings afterwards."

To a son of superior beauty, having left him, I shall go forth."

Ascend the excellent mansion, without attachment I shall go."

Whom not to be killed shall I slay, while relatives are looking on?"

Your father said to me, dear son, 'Without attachment I shall go.'"

Now that Sutasoma has gone forth, what shall I do now?"

I will seize you even by the hand, for you shall not go against our will."

Do not make an obstacle for me, who am aspiring for heaven."

Now that Sutasoma has gone forth, what shall I do with this?"

And the earth is conquered by you, delight, do not go forth, O lord."

And the earth is conquered by me, having left that, I shall go forth."

I give all that to you, delight, do not go forth, O lord."

And desiring heaven, therefore I shall go forth."

Though there are many obstacles for me, today indeed I shall go forth."

I too shall go forth, I do not endeavour to remain without you."

"Now that Sutasoma has gone forth, what shall we do now?"

In such a very small life, there is no time to be negligent.

In such a very small life, the blind fools are negligent.

Bound by the bondage of craving, they increase the class of titans."

Methinks the hair of our famous King of the Dhamma has been cut."

Where the king wandered about, surrounded by women's quarters.

Where the king wandered about, surrounded by the congregation of kinsmen.

Where the king wandered about, surrounded by women's quarters.

Where the king wandered about, surrounded by the congregation of kinsmen.

Where the king wandered about, surrounded by women's quarters.

Where the king wandered about, surrounded by the congregation of kinsmen.

Where the king wandered about, surrounded by women's quarters.

Where the king wandered about, surrounded by the congregation of kinsmen.

Where the king wandered about, surrounded by women's quarters.

Where the king wandered about, surrounded by the congregation of kinsmen.

Where the king wandered about, surrounded by women's quarters.

Where the king wandered about, surrounded by the congregation of kinsmen.

Where the king wandered about, surrounded by women's quarters.

Where the king wandered about, surrounded by the congregation of kinsmen.

Where the king wandered about, surrounded by women's quarters.

Where the king wandered about, surrounded by the congregation of kinsmen."

Wearing the ochre robe, like an elephant he wanders alone."

Let not sensual pleasures destroy you, for charming indeed is the city of Sudassana.

You shall go to the celestial city, the residence of those who do meritorious deeds."

Come, Niḷinikā, go, bring that brahmin to me."

How shall I go to the forest frequented by elephants?"

By a wooden raft vehicle, thus go, Niḷinikā.

By your own beauty and form, you will bring him under your control."

This charming hermitage of Isisinga is seen.

Methinks he tends the fire for us, Isisinga of great supernormal power."

Isisinga, frightened, entered the hermitage with its leaf-roof.

Displaying her limbs, and revealing what is secret.

Having gone forth from the hermitage, spoke these words.

Even when thrown far, it returns, it does not go leaving it behind."

There are many such trees, whose fruit has gone thus;

Even when thrown far, it returns, it does not go leaving me behind."

Let the venerable one sit down here on this seat, let the venerable one eat roots and fruits from here."

Tell me, being asked, this matter, has your head entered into a sheath?"

He, having fallen upon me, suddenly approached, and having pushed me aside, he tore off my head.

You are able to remove this itch, being entreated, may you do the brahmin's benefit."

I shall make for you some astringent application, so that you may become supremely happy."

Remove the itch by rubbing with your soft one, so that I might become supremely happy."

Are roots and fruits abundant for you, do fierce beasts not harm you?"

On its bank is my charming hermitage, oh, may you see my hermitage.

Sung for all around by kimpurisas, oh, may you see my hermitage.

That, endowed with such pieces of land, oh, may you see my hermitage.

And hunters come to that place, may they not take away my roots and fruits from there."

Let us both go to that hermitage, until father comes from the roots and fruits."

Ask them about my hermitage, they will lead you to my presence."

The fire too has not been lit by you, why do you brood like a fool?

And there is a chair for me and water, you delight here as the supreme one from before.

You do not speak to me today, my son, what has been lost, or what mental suffering is there?"

Neither too tall nor too short, with very dark hair as his covering, sir.

Two paired swellings born on his chest, resembling golden tinduka fruits, luminous.

They shine as the young man walks about, and the thread which is the restraint of the matted hair.

They tinkle as the young man walks about, like a flock of tiriṭi birds in the rainy season.

They shine, stuck between his loins, with a hundred spokes, like lightning in the sky.

Untouched they make constant play, alas dear father, what tree fruits are those?"

His head in two parts, well divided in form, oh, would that my matted hair were thus!

Like a blue water-lily stirred by the wind, just so this hermitage is fragrant.

It gives off fragrance, stirred by the wind, like a forest in full bloom at the height of summer.

And when thrown it comes back again to his hand, alas dear father, what tree fruit is that?"

When opened they gladden the mind, surely he did not eat vegetables with them.

His cry is delightful, sweet-voiced like a cuckoo, pleasant to the heart, it captivates my mind.

I wish, dear sir, to see him again, for the young man was my friend before.

By that very means the young man, having mounted over me, pressed the opened thigh with his buttocks.

His arms are soft, with hair like collyrium, and his variegated round fingers are beautiful.

Embracing with soft arms, of beautiful form, he attended upon me, giving delight.

Soft hands, having touched me with them, he has gone from here, by that they burn me, dear father.

Surely he does not strike trees with an axe, for there are no calluses on his hands.

That I did, thereby there was happiness for me, and he said 'I am happy', O Brahmin.

Wearied in appearance, having delighted in the water, again and again we go to the leaf hut.

Nor would I eat your roots and fruits, until I see that practitioner of the holy life.

Lead me to that direction quickly, dear son, lest I die at your hermitage.

Lead me to that forest quickly, dear father, before I give up life at your hermitage."

In this ancient residence of sages, one should not reach such discontent.

And this contemptible one, for what reason is he devoted, who does not even know from where I have come.

That same friend, not meeting, decays through not living together.

Like a ripened crop by a great flood, you will quickly abandon this austere ascetic practice."

Like a ripened crop by a great flood, you will quickly abandon this heat of asceticism."

A wise man should not resort to them, having approached her, the practitioner of the holy life perishes."

Who is seen like a flame of fire from afar, a blaze in the sky like on a mountain peak?

Tell me quickly, being asked right here, whether she is unattached or has a husband."

That man is yours alone, O protector of the earth, night and day diligent in your welfare.

This is the wife of that Abhipāraka, Ummādantī by name, O king."

For then, looking at me, she who drives mad made me a madman."

Two full moons on that day I thought there were, having seen her dressed in red like a pigeon's foot.

Stretching herself, she captivates my mind, like a kimpurisi born in the forest on the mountain.

A woman wearing a single garment, like a frightened hind, looks at me.

With rounded fingers, with gentle and skilled touch, attend to me from the head.

Embrace me with soft arms, like a creeper embracing a tree grown in the great forest.

Bring her face near to my face, as a drunkard brings a bowl of liquor to a drunkard.

From then on, of my own mind, I know not anyone.

I do not sleep by day and night, like one defeated for a thousand.

For one night or two nights, I would become Abhipāraka;

Having delighted with Ummādantī, then I would be King Sivi."

'The king's mind is fixed on Ummadantī, I give her to you, let her attend upon you.'"

And there would be great vexation of your mind, having given your dear Ummadantī without seeing her."

Since Ummadantī was given to you by me, enjoy exceedingly, O king, let go of craving."

Beings see him doing this, and those men on earth who are engaged in practice.

And there would be great vexation of your mind, having given your dear Ummadantī without seeing her."

Go indeed to Ummadantī, venerable sir, as a lion approaches the cave of a rock."

Nor, even if deluded and intoxicated by pleasure, do they practise evil deeds."

I am your slave together with sons and wife, do as you please, master."

He does not live a long life by that, even the gods would look upon him with contempt because of his evil.

The receivers and the donors too there, they perform an action with pleasant fruit only."

And there would be great vexation of your mind, having given your dear Ummadantī without seeing her."

Since Ummadantī was given to you by me, enjoy exceedingly, O king, let go of craving."

'Just as this is for me, so for others' - whoever knows thus, he has understood the Teaching.

And there would be great vexation of your mind, having given your dear Ummadantī without seeing her."

With what is dear I give you what is dear, O lord of men, those who give what is dear, O lord, obtain what is dear."

For I would not endeavour to murder the rule by what is not the rule."

I abandon her to all the people, O Sibyā, released by me, then you may call her."

And great would be the blame against you, nor would there be any faction for you in the city."

Let this come to me, O protector of the earth, do as you please, Sivi."

Glory and prosperity depart from him, just as well-rained water from dry ground."

I shall bear all with my chest, just as the earth for the immovable and the trembling."

Alone I shall bear this burden, established in the Teaching, not abandoning anything."

Devoted, I give you Ummadantī, as a king gives wealth to brahmins at a sacrifice."

Gods and ancestors all would blame, and I would see evil in the future life."

Since Ummadantī was given to you by me, enjoy exceedingly, O king, let go of craving."

And the teachings of the good, well proclaimed, are difficult to transgress like the ocean's shore."

Offerings made to you, O king, are indeed of great fruit, by my wish accept Ummadantī."

Who else would be a bringer of safety for you here, what two-footed man in the world of the living at dawn?"

May you, protected by the Teaching, live long, and teach me the Teaching, O protector of the Teaching."

I will teach you the Teaching, practised by the good.

Good is not betraying friends, happiness is the non-doing of evil.

May humans dwell in happiness, in their own homes with cool shade.

Those who, having known, act themselves, hear these similes of mine, you.

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.

Or to conquer this entire earth, Abhipāraka.

Cattle, slaves, and unwrought gold, cloth, and yellow sandalwood.

Not for the sake of that would I act unrighteously, for I was born a bull among the Sivis.

He, reflecting on the Teaching itself, therefore is not subject to the control of his own mind."

You will exercise kingship for a long time, for such is your wisdom.

Having neglected the Teaching, a warrior lord passes away from the kingdom.

Having practised the Teaching here, O king, you will go to heaven.

Having practised the Teaching here, O king, you will go to heaven.

By well-practised deeds they attained heaven, do not be negligent in the Teaching, O king."

Why the hook and the bowl, and the double robe too, brahmin;

You appear to be in a hurry, which direction do you desire?"

I do not know of barking by the tawny dog.

Having heard you, together with your wife, faithless towards me, lord."

I am exceedingly pleased with this, dwell here, brahmin, do not go."

Now it is all red, it is time for me to depart.

Before there is expulsion, I go away by myself.

Even if one were to dig into it, the water would smell of mud.

One should attend upon the devoted, like one desiring water at a lake.

That is the quality of a bad person, who does not associate with one who associates.

He is indeed the lowest of humans, like a monkey dependent on a branch.

By this friends grow old, and by asking at the wrong time.

One should request a request at the proper time, thus friends do not decay.

Having informed you, we go, before we become disagreeable to you."

You do not heed the word of us, your mindful attendants;

Thus we entreat you, may you again make a turn."

Either for you, great king, or for me, O increaser of the realm;

Perhaps we might see each other, after the passing of days and nights."

Unwillingly one does what is not to be done, or even what is to be done;

In what is to be done unwillingly, who here is defiled by evil?

If your word is true, sir, the monkey was well destroyed by me.

You would not censure me, for such is your doctrine."

Supernormal power and the state of disaster, action good and evil;

A person who carries out his command, the Lord is defiled by that.

If your word is true, sir, the monkey was well destroyed by me.

You would not censure me, for such is your doctrine."

The evil done in the past, that debt he is released from;

Released from the ancient debt, who here is defiled by evil?

If your word is true, sir, the monkey was well destroyed by me.

You would not censure me, for such is your doctrine."

And from where matter comes into being, there indeed it returns;

Only here does the soul live, after death, after death it perishes.

When the world is being annihilated, who here is defiled by evil?

If your word is true, sir, the monkey was well destroyed by me.

You would not censure me, for such is your doctrine."

One would kill mother and father, and also the eldest brother;

One would kill sons and wife, if such were the purpose.

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

My need was for provisions too, the monkey was well destroyed by me.

If your word is true, sir, the monkey was well destroyed by me.

You would not censure me, for such is your doctrine."

And one who holds to past deeds, and an annihilationist, and a man who knows political science.

Such a one would do evil, and also cause another to do it;

Association with bad persons, ends in suffering, yielding bitterness.

Having killed a ram, a she-goat and a goat, having terrified them, he flees wherever he wishes.

Those who abstain from food and those who sleep on the bare ground, dust and dirt, striving in the squatting posture;

And periodic eating and abstaining from drinking, those of evil conduct claiming to be Worthy Ones.

Such a one would do evil, and also cause another to do it;

Association with bad persons, ends in suffering, yielding bitterness.

Those who described as hollow both the actions of others and one's own actions.

Such a one would do evil, and also cause another to do it;

Association with bad persons, ends in suffering, yielding bitterness.

A king would not support a carpenter, nor would he have machines made.

Therefore he has machines made, a king supports a carpenter.

This world would be annihilated, this generation would perish.

Therefore crops ripen, and the country is protected for a long time.

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.

He does not know its flavour, and its seed perishes.

He does not know its flavour, and his country perishes.

He knows its flavour, and its seed does not perish.

He knows its flavour, and his country does not perish.

That king, a warrior, is opposed by all medicinal plants.

In exacting tribute and taxes, he is hostile to the treasury.

Harming the exalted, the king is hostile to his army.

The unrighteous warrior, he is hostile to heaven.

He brings forth a cruel state, and is hostile to his sons.

And one should not harm the sages, one should treat children and wife righteously.

He causes his rivals to tremble, like Indra, the lord of the titans."

Who will tell me of Soṇaka, my companion who played in the dust?"

"Having heard, give me a hundred, a thousand to one who has seen Soṇaka;

I will tell you of Soṇaka, my companion who played in the dust."

Where did he see Soṇaka? Tell me this when asked."

Straight-trunked great sal trees, with blue radiance, delightful.

At their root, Soṇaka meditates without clinging;

While beings in the world are burning, he is quenched.

Having had a level road made, he went to where Soṇaka was.

He saw Soṇaka seated, quenched while others are burning."

Without mother, without father, he meditates at the root of a tree."

"A king is not wretched, touching the Teaching with the body.

That king is wretched, evil, heading for evil.'"

Is your sleeping place comfortable, having arrived here, Soṇaka?"

They do not store in granaries, nor in jars, nor in baskets;

Seeking what is prepared by others, by that the virtuous sustain themselves.

Blameless almsfood is to be eaten, and no one obstructs.

Quenched almsfood is to be eaten, and no one obstructs.

For the liberated one wandering in the realm, in whom attachment is not found.

When the city was burning, nothing of his was burnt.

When the realm was being plundered, nothing of his was taken away.

Along a path guarded by thieves, and whatever other highwaymen;

Taking bowl and robe, one of good conduct goes in safety.

Whatever direction he departs to, he goes without longing."

But I am greedy for sensual pleasures, what shall I do, Soṇaka?

Then by what means may we obtain both worlds?"

Men, having done evil deeds, are reborn in an unfortunate realm.

Having attained unification of mind, they do not go to an unfortunate realm.

By means of a simile some wise ones here understand the meaning.

A crow thought, lacking wisdom, mindless.

There by night, there by day, right there the mind delights.

Seeing the sacred forests, the bird did not fly away.

Plunged into the ocean, where there is no passage for birds.

Not behind, not in front, not to the north, nor to the south.

And right there he fell, just like a weakling.

Forcibly devoured him, trembling, with broken wings.

If greedy they will not vomit them out, the wise know them as having the wisdom of a crow.

And you will be known by that, whether you will do it or not.

Beyond that one should not speak, like a slave in the presence of a master."

In the sky, in the atmosphere, having instructed the noble."

I shall hand over the kingdom, I am not desirous of kingship.

May I, imprudent like a crow, not fall under the control of sensual pleasures."

Consecrate him in the kingdom, he will be our king."

I will consecrate him in the kingdom, he will be your king."

Having seen him, the king addressed his delightful only son.

Proceed to them, child, I hand over the kingdom to you.

May I, imprudent like a crow, not fall under the control of sensual pleasures."

Mātaṅgas with golden trappings, clothed in golden adornments.

Proceed to them, child, I hand over the kingdom to you.

May I, imprudent like a crow, not fall under the control of sensual pleasures."

Thoroughbreds by birth, Sindh horses with swift conveyance.

Proceed to them, child, I hand over the kingdom to you.

May I, imprudent like a crow, not fall under the control of sensual pleasures."

With panther skins and also tiger skins, adorned with all ornaments.

Proceed to them, child, I hand over the kingdom to you.

May I, imprudent like a crow, not fall under the control of sensual pleasures."

Proceed to them, son, I hand over the kingdom to you.

May I, imprudent like a crow, not fall under the control of sensual pleasures."

With variegated clothes and ornaments, adorned with jewelled earrings;

Proceed to them, son, I hand over the kingdom to you.

May I, imprudent like a crow, not fall under the control of sensual pleasures."

Without you, dear father, I do not endeavour even to live.

Roaming in mountain fastnesses, on even and uneven ground.

I will be easy to support for you, I will not be difficult to support for you."

A medium of exchange there might seize, the merchants would meet with disaster.

Bring this boy to the mansion that increases delight.

They will delight him there, and with them he will delight.

Having seen him, the maidens addressed Dīghāvu, the increaser of the kingdom.

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

I am the son of the King of Kāsi, Dīghāvu, the increaser of the realm;

Support me, may you be blessed, I shall become your husband."

'Where has the king arrived, where has the king gone from here?'"

Free from thorns, free from thickets, he has entered upon the great path.

Thorny and dense, by which they go to an unfortunate realm."

Instruct us, great king, you are the lord of us all."

Then he announced to him, towards whom you were compassionate.

Being in a hurry, go out, quickly see the great sage.

Surrounded by friends and ministers, the bull among charioteers went.

The hair-fan, the turban, the sword, the umbrella, and the sandals;

Approached Saṃkicca seated on the side of the park.

Having concluded that talk, he sat down to one side.

Thereupon he proceeded to ask about evil deeds.

Seated on the side of the park, honoured by the community of sages.

The Teaching has been transgressed by me, tell me this when asked.

Seated on the side of the park, 'Great king, listen to me.

If one would do according to his word, no thorn would pierce him on the path.

If one would do according to his word, he would not go to an unfortunate realm.

What is not the Teaching leads to hell, the Teaching causes one to reach a good destination.

To what destination they go after death, in hell, hear from me.

Then another, Mahāvīci, and Tāpana and Patāpana.

Filled with cruel deeds, each with sixteen adjuncts.

And causing horripilation, fearsome, terrifying, painful.

Surrounded by an iron wall, covered over with iron.

All around for a hundred yojanas, they stand pervaded always.

Those who transgress against the sages, the restrained austere ascetics.

For incalculable years, men who are criminals.

From hell they do not attain, the door, those seeking to escape.

They run to the north too, then they run to the south;

For whatever door they go to, that very one is shut.

Having raised their arms, they cry out, having reached suffering not trifling.

One should not approach those of good dispositions, the restrained austere ascetics.

The thousand-armed was destroyed, having insulted the sage Gotama.

Like a palm tree cut from the root, that king went to ruin.

Together with his retinue was destroyed, the Majjha forest then came to be.

Having struck each other with pestles, they arrived at Yama's realm.

Entered the earth, the Cetiya king, with diminished self, having reached his time.

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

Accomplished in true knowledge and conduct, he will go to hell below.

Without offspring, without heirs, they become like palm stumps.

He suffers in the Kāḷasutta hell, for a long time.

Having tormented the countryside, after death he suffers in the Tormenting hell.

Overcome by a mass of flames, he feels painful feeling.

The limbs of the fire-eater, with hairs and nails.

Overwhelmed by suffering, he roars, like an elephant pricked by a goad.

He suffers in the Kāḷasutta hell, for a long time.

Having made him blind, feeding on urine and excrement, they plunge such a man into lye.

Having taken them to force open, bound with ropes, the demons enter the opened mouth.

Having assembled, they eat the trembling one, having divided the tongue, scraps of food with blood.

For this is their delight, while the others are suffering, they dwell in such a hell;

Whoever in the world here are slayers of their fathers.

He undergoes intense suffering, having reached the fruit of his own actions.

With iron spikes, they oppress again and again.

Like molten copper, red-hot, they make the matricide drink.

Resembling pus and blood, having plunged into the lake one remains.

Having broken through the skin, greedy for flesh and blood.

The putrid corpse blows its stench, all around for a hundred yojanas.

Such suffering, Brahmadatta, a matricide obtains.

The women who cause abortions fall into the difficult Vetaraṇī river.

Hang down on both sides, over the difficult Vetaraṇī river.

Ablaze with fire, risen upward for a yojana.

Women who are adulterous, and men who go to others' wives.

They lie with pierced limbs, they stay awake for long, always.

Copper cauldron they are cast, heated, with fire and water alike.

Experience their own action, wrong-doing by themselves in the past.

Or mother-in-law or father-in-law, or even the elder brother-in-law or sister-in-law.

She sees in herself a tongue a fathom long, full of worms;

She is unable to make herself understood, after death she suffers in the Tormenting hell.

Thieves, cattle-butchers, hunters, those who speak blame as praise.

Being struck, they fall headlong into the caustic river.

Then the vomit of those of wretched state, they always consume from others.

They eat the trembling wrongdoer.

The wicked, covered with defilement, they are goers to the minor hells.

See the fruit of what was well practised, the gods with Indra, including the Brahmā realm.

So practise the Teaching, O king, that when well practised, you would not regret it afterwards."

This kingdom of yours, instruct it, mother, I am going where dear Pabhāvatī is."

Return quickly to Kusāvatī, Kusa, I do not wish the ugly one dwelling here."

I delight in the charming abode of Madda, having abandoned the kingdom, delighted in seeing you.

I do not know the direction from where I have come, I am intoxicated by you, O doe-eyed one.

O beautiful-waisted one, yours indeed are sensual pleasures, I am not desirous of kingship."

O king, you desired one without desire, you wrongly desire one who is not pleasant."

We praise the gain here, the lack of gain there is evil."

You obstruct the wind with a net, you who desire one unwilling."

I who have come from a foreign country find no pleasure from you.

Then I become a cook, in the inner palace of the king of Madda.

Then I become a cook, then I become King Kusa."

You will never be my husband, let them cut me into seven pieces."

There is indeed no other husband for you, O Kusā of the lion's voice."

If the elephant-thighed Pabhāvatī would look at me.

If the elephant-thighed Pabhāvatī would speak to me.

If the elephant-nosed-and-thighed Pabhāvatī would smile at me.

If the elephant-nosed-and-thighed Pabhāvatī would laugh heartily at me.

If the elephant-thighed one would touch me with her hands."

In a cook, a servant, a man, who has no need of wages."

With a well-sharpened knife, speaking such insulting speech."

Considering him as one of great fame, make him dear to you, beautiful one.

Considering him as one of great riches, make him dear to you, beautiful one.

Considering him as one of great power, make him dear to you, beautiful one.

Considering him as one of a great country, make him dear to you, beautiful one.

Considering him as a great king, make him dear to you, beautiful one.

Considering him as one with a lion's voice, make him dear to you, beautiful one.

Considering him as one of sweet voice, make him dear to you, beautiful one.

Considering him as one of drop-like voice, make him dear to you, beautiful one.

Considering him as one of sweet voice, make him dear to you, beautiful one.

Considering him as one of honey-sweet voice, make him dear to you, beautiful one.

Considering him as one of a hundred crafts, make him dear to you, beautiful one.

Considering him as a warrior, make him dear to you, beautiful one.

Considering him as King Kusa, make him dear to you, beautiful one."

Before they trample the wall, bring that queen."

To the warriors, who have come here to kill me."

With eyes full of tears, attended by a group of female slaves."

Beautiful, with lovely eyes, stainless, without blemish, thrown away in the forest it will remain by the warriors.

In the midst of the crowded charnel ground, vultures will surely drag them with their feet.

Cut off in the forest, forsaken by the warriors, having seized them, a crow goes wherever it wishes.

A jackal will hang upon my breasts, like a young son born of his mother's body.

Cut down in the forest by warriors, abandoned, packs of jackals will drag it away.

Surely they will become ageless, having devoured Pabhāvatī.

Having asked for the bones, mother, cremate them by the roadside.

When they would be in bloom, at the passing of winter's snow;

You would remember me, mother, 'Such was the beauty of Pabhāvatī.'"

Having seen the sword and the butcher's block, in the inner palace of the king of Madda."

Having killed the daughter of Madda, you give to the warriors."

Today, covered with blood, you go to Yama's realm.

Whoever indeed does not heed the word of those who wish his welfare, who are intent upon his good.

The noble born of Kusa, with a girdle of gold and jewels;

Venerated by the congregation of kinsmen, you will not go to Yama's abode.

In the family of warriors, dear lady, what could be happier than that?

In the family of warriors, dear lady, what could be happier than that?

In the family of warriors, dear lady, what could be happier than that?"

Kusa of excellent wisdom, who might release us from suffering?"

Kusa of excellent wisdom, who will kill them all."

If Kusa had come, why would we not know him?"

Having firmly tucked up his garment, washes the pot, bent down."

How, born in the Madda clan, would you make a slave your lover?"

He is a son of Okkāka, venerable lady, do you think him a slave?"

He is a son of Okkāka, venerable lady, do you think him a slave?"

He is a son of Okkāka, venerable lady, do you think him a slave?"

He is a son of Okkāka, venerable lady, do you think him a slave?"

He is a son of Okkāka, venerable lady, do you think him a slave?"

He is a son of Okkāka, venerable lady, do you think him a slave?"

The serpent in the form of a frog, you did not declare him who had come here."

That we did not recognise you who came here in an unknown guise."

Do you yourself be pleased with me, there is no wrong-doing for you, O lord."

When King Kusa has been asked for forgiveness, he will give you life."

Grasped the feet with her head, of King Kusa of great power."

I pay homage with my head at your feet, do not be angry with me, O bull among charioteers.

And I shall not do anything disagreeable to you again.

Now my father, having killed me, will show me to the warriors."

I am not angry with you, beautiful one, do not fear, Pabhāvatī.

And I shall not do anything disagreeable to you again.

Having destroyed much of the Madda clan, he is able to lead you away."

Then you shall see my force, as I scatter the enemies."

Rousing himself like a lion, cracking his twofold arms.

Having descended into the battle, Kusa roared the lion's roar.

The warriors fled, afflicted by fear of Kusa's sound.

They cut each other down, afflicted by fear of Kusa's sound.

The lord of the gods gave to King Kusa the Verocana gem.

The king, seated on the elephant's back, entered the city, the town.

He offered them to his father-in-law, 'These are your beings, O lord.'"

Do as you please with them, release them or kill them."

You yourself are our lord, great king, release them or kill them."

Give one to each of them, let them become your sons-in-law."

You yourself, great king, give to them whatever you wish."

To those warriors then, the daughters of King Madda.

They set out to their own kingdoms, the seven warriors at that very moment.

King Kusa of great power went to Kusāvatī.

Being equal in beauty and form, did not outshine one another.

They were united then, dwelling in a prosperous land."

One who has become a human being, possessing supernormal power - how may we know you?"

One who has become a human being, possessing supernormal power - know thus, O Bhāradha."

While the god was raining, you made it rainless.

Then in the midst of enemies, you made an arrow-shelter.

Thereupon you made one hundred warriors your followers.

Elephant vehicles, horse-carriages, and adorned women;

Charming dwellings, we shall give to you, sir.

Or else Assaka or Avantī, glad, O tamed one, we give to you.

If you have need of kingship, instruct whatever you wish."

And also of a country, no need exists for me.

My father and mother, both dwell in the hermitage.

Having made you a candidate, we request Soṇa for restraint."

And tell us this, how many should the beggars be?"

And all these warriors, well-born and famous;

And your honour King Manoja, will be enough as beggars."

Take the bindings, raise the banners on the flagpoles;

I will go to that hermitage, where Kosiya is honoured."

He went to the charming hermitage, where Kosiya is honoured."

Coming without touching the shoulder, of one going to fetch water?"

I support my mother and father, unwearied day and night.

I support my mother and father, recollecting what was done before."

Tell us the path, dog, by which we may go to the hermitage."

Covered with kovilāra trees, there Kosiya is honoured."

In the sky, in the atmosphere, having instructed the warriors.

Having entered the leaf-hut, he awakened his father.

Having gone forth from the hermitage, sit down, O great sage.

Having gone forth from the hermitage, sat down at the door."

Surrounded by a host of warriors, Kosiya said this.

Proceeding in front, gladdening the bull among charioteers.

A youth girded with a quiver, who comes blazing with splendour?

And his face shines beautifully, who comes blazing with splendour?

Shielding from the sun's rays, who comes blazing with splendour?

Do they move about for the one of excellent merit, extended upon the elephant's back.

Surround on all sides? Who comes blazing with splendour?

Surround him on all sides, who comes blazing with splendour?

Surround him on all sides, who comes blazing with splendour?

Unshakeable, boundless, like the waves of the ocean?"

Goes as a candidate to Nanda, to the hermitage of the practitioners of the holy life.

Unshakeable, boundless, like the waves of the ocean?"

All having become with joined palms, approached the sages."

Do you sustain yourself by gleaning, are roots and fruits abundant?

In the forest teeming with beasts of prey, is there no harm found?"

And also we sustain ourselves by gleaning, and also roots and fruits are abundant.

In the forest teeming with beasts of prey, no harm exists for me.

I do not directly know as arisen, an illness that is unpleasant.

You have arrived as lord, declare whatever is here."

Small fruits, enjoy, O king, the choicest of the choicest.

Drink from it, great king, if you so wish."

Listen also to Nanda, he will speak his word.

Let the venerable one hear the word, and of Nanda's assembly too."

And all these warriors, well-born and famous;

And your honour King Manoja, may they approve my word.

Whatever beings are in the forest, let them hear my word.

I am that right arm of yours, esteemed by you, Kosiya.

O hero, this is a meritorious state, do not hinder me, Kosiya.

By industriousness and service, for a long time done by you;

Merit towards mother and father, be the giver of the world to me.

The path to the heavenly world, just as you know, O sage.

From that merit he prevents me, a man obstructing the noble path."

Great king, abandoning the ancient family lineage;

One who acts unrighteously towards elders, he is reborn in hell.

And accomplished in conduct, they do not go to an unfortunate realm.

All these are the burden of the eldest, know thus, O Bhāradha.

And I do not neglect the Teaching, and I am the eldest, O bull among charioteers."

Just so our lord Kosiya has revealed the Teaching to us.

Reveals to living beings, forms good and evil;

Just so our lord Kosiya has revealed the Teaching to us."

I shall be your attendant on foot, an arisen servant."

Noble one of noble conduct, you please me very much.

This burden was never a burden to me at any time.

Nanda, having made himself a candidate, requests for attendance.

Choose Nanda, one of you, whom should Nanda attend upon?"

May I obtain the joy of kissing the head of the practitioner of the holy life."

Having seen Nanda at long last, my heart trembles.

I become elated and glad, 'This Nanda of ours has arrived.'

Sorrow enters me even more, and displeasure not trifling.

Dear to my husband and to me, may Nanda enter our house.

Let Nanda obtain that, dear son, let Nanda attend upon me."

The path to the heavenly world, a mother chooses that, O sage.

The path to the heavenly world, a mother chooses that, O sage."

And she asks about the constellations, and about the seasons and years.

By that she becomes a woman with longing, by that she is called 'one with a good heart'.

By that she is 'one who brings forth', by that she is called 'mother'.

She pleases the crying child, by that she is called 'one who pleases'.

The child not knowing, nourishing him, by that she is called.

Both of these she guards for him, even if there be no son.

When heedless with others' wives, at night, having reached youth;

When her son does not come in the evening, thus a mother suffers.

Having acted wrongly towards his mother, he is reborn in hell.

Having acted wrongly towards his father, he is reborn in hell.

Not having looked after one's mother, he undergoes difficulty.

Not having looked after one's father, he undergoes difficulty.

Having attended to one's mother, this is obtainable for one who understands.

Having attended to one's father, this is obtainable for one who understands.

And impartiality in all things, in each case as is fitting;

These ways of supporting others in the world are like the linchpin of a moving chariot.

Would not obtain respect or veneration, nor a father on account of his child.

Therefore they attain greatness, and they become praiseworthy.

Worthy of offerings from their children, compassionate towards their offspring.

With food and also with drink, with cloth and with bedding;

With anointing and with bathing, and with washing of their feet.

They praise him right here, and after death he rejoices in heaven."

Go, you too, do not doubt, there is no companionship with one who is bound."

Having attended upon you when happy, how could I abandon you when in distress?

That very death is better, than if I should live without you.

Whatever destination is yours, that is mine, it pleases me, O lord of birds.

How does that please you, who are thinking, though you are free?

Or for the remaining relatives, at the destruction of life of both of us?

In such a case giving up life, what purpose would it illuminate?"

The Teaching, when esteemed, being peaceful, shows benefit to living beings.

And seeing devotion in you, I do not wish for life."

One should not abandon even for life's sake, remembering the principle of causation.

Do as you wish in this matter, go with my consent."

By you, that one endowed with wisdom, may it be supremely restrained.

The hunter appeared to them, like Death to the afflicted.

Both sat in silence, they did not stir from their seats.

Come forth with speed, O enemy of birds, O lord of birds.

The hunter drew back, thinking "they are bound."

Having approached the one bound and seated, looking on without distress.

The one with a grown body, seated, the lord of the flock of the bird community.

Then why do you, unfettered, powerful bird, not go?

Having left it, the birds go - why do you alone lag behind?"

I will indeed not abandon him, until the end of time.

For this is the mark of the great, that they are able to understand misfortune."

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

Approaching the hidden one, they are caught, and thus at the destruction of life."

Will you perhaps approve of us, will you perhaps grant us life?"

Surely, having gone quickly from here, may you live long, free from trouble."

If you are satisfied with one, release this one and eat me.

Your life is not by gain, exchange yourself with this one.

First bind me with a snare, afterwards release the lord of birds.

And friendship with the Dhataraṭṭhas, would be yours for life."

Friends and colleagues and dependants, children and wife and relatives.

As you are to Dhataraṭṭha, a companion sharing life.

Surely, having gone quickly from here, may you shine among your relatives."

The bent-necked one addressed him, speaking speech pleasant to the ear.

Just as I rejoice today, having seen the lord of birds released."

This Dhataraṭṭha is a gain for you, he will not see anything bad.

Unbound, in our natural state, standing on both sides of the carrying pole.

For this one is the king of the swans, the other is the general.

Delighted, glad at heart, pleased, he will give you much wealth."

Having gone quickly to the inner palace, he showed the swans to the king;

Unbound, in our natural state, standing on both sides of the carrying pole.

For this one is the king of the swans, the other is the general."

How did a hunter attain lordship over the great ones here?"

Whatever place I think is a life-obstruction for birds.

Him, unfettered, sitting nearby, this one addressed me.

Striving for the benefit of his supporter, the bird devoted to righteousness.

Not lamenting, while seated, he begged for his master's life.

Then I freed him from the snare, and gave permission with happiness.

The bent-necked one addressed him, speaking speech pleasant to the ear.

Just as I rejoice today, having seen the lord of birds released.

This Dhataraṭṭha is a gain for you, he will not see anything bad.

Unbound, in our natural state, standing on both sides of the carrying pole.

For this one is the king of the swans, the other is the general.

Delighted, glad at heart, pleased, he will give you much wealth."

For here indeed these two were, both approved by me.

Would indeed generate gentleness in a huntsman such as me.

In the whole village of fowlers, see that, O lord of men."

The bent-necked one addressed him, speaking speech pleasant to the ear.

Is it that this country is prosperous, do you govern by the Teaching?"

And also is this country prosperous, do I govern by the Teaching?"

And do they not wish for life in your affairs?"

And also in my affairs, they do not wish for life."

Endowed with sons, beauty and fame, following your wish and will?"

Endowed with sons, beauty and fame, following my wish and will."

Experience abundant suffering, in that first misfortune?

Thus for these contemptible ones, this becomes customary at that very moment."

And this one did nothing to us, like an enemy he approached.

Then this Sumukha himself, the wise one, replied.

Then he freed me from the snare, and gave permission with happiness.

Your coming to his presence, by this one desiring wealth."

Let him also receive much wealth, as much as he desires."

Addressed the bent-necked one, speaking speech pleasant to the ear.

All supremacy is yours, govern that if you wish.

This wealth I give to you, I give up supremacy to you."

Willingly, endowed with higher intelligence, that would be supremely dear to me."

I am not able to speak against, that would not be my discipline.

Protector of the earth, lord of men, worthy of veneration for many reasons.

Nothing in between should be spoken against, by a servant, O lord of men."

Indeed not of one whose self is undeveloped, would there be such method.

Among all those seen by me, I do not see another such as this.

This too is my desire, that I may see you both for a long time."

We have attained you without doubt, whatever devotion you have towards us.

By not seeing us, suffering for many fortnights.

Having circumambulated him, may we see our kinsman, O tamer of foes.

This too would be a great benefit, the intimacy with kinsmen."

Following with the highest speed, they approached the congregation of kinsmen.

The swans made the cry 'Kekā', a great noise arose.

Surrounded him all around, the egg-born ones having gained support."

Just as the Dhataraṭṭha swans approached the congregation of kinsmen."

O golden-skinned one, golden-coloured one, surely, O fair-faced one, depart.

Without looking back they go, why do you alone lag behind?"

Do not neglect your effort for freedom from trouble, surely, O fair-faced one, depart."

Whether life or death for me, will be together with you."

You should not yoke me to a deed connected with what is ignoble.

I am known as your general, O most excellent of swans.

Having abandoned you, O foremost among birds, what shall I say to them, having gone from here;

I shall give up life here, I will not endeavour to do what is ignoble."

Who would not endeavour to abandon me, your master and friend.

You will obtain my life, being in such a state."

The hunter, having taken his stick, came hurrying exceedingly.

The swan stood in front of the king, reassuring the frightened one.

I shall apply exertion, proper and connected with the Teaching;

By that pure effort, you will quickly be freed from the snare."

The hunter, with hair bristling, offered salutation with joined palms to him.

The bent-necked one speaking noble words, uttering human speech.

Having left it, the birds go - why do you alone lag behind?"

I am not able to abandon the lord of birds in misfortune.

So be it, my dear hunter, this is my husband, around him I delight."

I release to you that husband, may you both go as you please."

We accept from you, my dear, this gift of safety.

Being without power, releasing us, you would commit theft, O hunter."

There the self-controlled king will act according to his understanding."

Having grasped with both hands, he placed them in the cage.

Sumukha and Dhataraṭṭha, the hunter having taken, departed."

'I fear greatly, Sumukha, for Sāmā with beautiful thighs;

Having learned of our murder, she will then kill herself.'

Like a heron on the ocean shore, wretched, surely she will grieve."

Should grieve over one woman, this is not like the wise.

A fool like unripe and ripe fruit, the greedy like a blind man material gains.

You do not know what should and should not be done, having reached the course of time.

They are common to many, like a liquor house to drunkards.

They are harsh and bondage, snares of Death, dwelling in caves;

Whatever man trusts in them, he is the lowest of men among men."

Women of great fortune by name, arose in the world.

Seeds grow in them, that is to say, beings are born;

Who among them would become disenchanted, a man having touched life with his hands?

For you today, when fear has arisen, wisdom arises from one who is frightened.

And the wise, those in great positions, engage in matters difficult to engage in.

The hero who wards off misfortune, and protection of oneself."

For such is the beauty of our wings, may it not kill you like the fruit kills the bamboo.

He today has reached doubt, grasp the meaning, not the face."

By your pure effort, seek my life."

I shall apply exertion, proper and connected with the Teaching;

By my pure effort, you will quickly be freed from the snare."

Announce me to the king, Dhataraṭṭha has come."

Indeed the self-controlled king addressed his ministers.

Let there be as much unwrought gold as he wishes."

If this, my dear Khemaka, remains full of swans.

Strewn over by the congregation of kinsmen, how did he seize the foremost one?"

Searching for its track, diligent, relying on the pot-cage.

There I set down a snare, thus I caught that bird."

Is your mind confused, or what indeed do you seek?"

Stand pressing against the chest, he approached my bond.

Speaking noble words, stood still, uttering human speech."

Or having reached my assembly, frightened by fear, do you not speak?"

I shall not fail to speak through fear, a word in such a matter."

Nor your leather shield or armour, nor armoured archers.

With moat strewn around, a fortress, with firm watchtower and porch;

Where having entered, Sumukha, you do not fear what should be feared."

By a pathless way we travel the path, we who move through the sky.

We would speak meaningful speech, if you were established in truth.

Even well-spoken words of a liar, a cruel one?"

And safety was proclaimed by you, in these ten directions.

Abundant food there, and non-violence here towards birds.

We were bound by you with a snare, that was spoken falsely by you.

Having transgressed both connections, one is reborn in suffering."

We have heard you are wise, subtle, a thinker of meaning.

So be it, my dear hunter, spoken to, Sumukha, you have seized me."

We would speak meaningful speech, having reached the course of time.

Or would buy the learned with the learned, what is more ignoble than that?

He falls from both worlds, both here and in the hereafter.

One should indeed strive in duties, and restrain the openings.

Having practised the Teaching here, thus they went to the celestial abode.

And release Dhataraṭṭha, the most excellent of swans."

I will release from the cage the glorious Dhataraṭṭha.

Who is happy when the king is happy, and is afflicted when he is afflicted.

Just as this fair-faced Sumukha is to the king, a companion sharing life."

Polished, spread with Kāsi cloth, Dhataraṭṭha sat down upon.

Sumukha looked upon, right next to Dhataraṭṭha.

Brought offerings to the swans, sent by the chief king."

Skilled in the duties of warriors, he then asked without delay.

Is it that this country is prosperous, do you govern by the Teaching?"

And also is this country prosperous, do I govern by the Teaching?"

And do they not wish for life in your affairs?"

And also in my affairs, they do not wish for life."

Endowed with sons, beauty and fame, following your wish and will?"

Endowed with sons, beauty and fame, following my wish and will."

Without violence, by the rule, righteously do you govern?"

Without violence, by the rule, righteously do I govern?"

Do you not, having rejected the Teaching, conform to what is not the Teaching?"

I conform only to the Teaching, what is not the Teaching is repudiated by me."

Are you not intoxicated by what is intoxicating, do you not fear the world beyond?"

Established in the ten principles, I would not fear the world beyond.

Non-wrath and non-violence, patience and non-opposition.

From that, joy arises in me, and pleasure not small.

Not knowing the fault in my mind, this bird towards us.

Which faults do not exist in us, this is not like the wise."

And when Dhataraṭṭha was bound, my suffering was extensive.

Forgive us who have transgressed, O royal elephant."

You break through barrenness, O bird, you are upright, O winged one."

Silver and gold, many pearls and lapis lazuli.

Antelope skin and ivory goods, copper and much iron;

This wealth I give to you, I give up supremacy to you."

For those practising the teachings, be our teacher.

Having circumambulated him, may we see our kinsman, O tamer of foes."

The King of Kāsi gave permission to the most excellent of swans."

While the king of Kāsi looked on, from the dwelling they plunged into the sky."

The swans made the cry 'Kekā', a great noise arose.

Surrounded him all around, the egg-born ones having gained support."

Just as the Dhataraṭṭha swans approached the congregation of kinsmen."

This is indeed difficult to obtain and small, a bowl of rice is not enough for us, hard to obtain."

From much one should give much, not giving is not fitting.

Having ascended the noble path, one who eats alone does not obtain happiness."

He who, while a guest is seated, eats food alone.

Having ascended the noble path, one who eats alone does not obtain happiness."

He who, while a guest is seated, does not eat food alone.

Having ascended the noble path, one who eats alone does not obtain happiness."

At Doṇa, at the Timbaru ford, in the swift-flowing, great torrent.

He who, while a guest is seated, does not eat food alone.

Having ascended the noble path, one who eats alone does not obtain happiness."

He who, while a guest is seated, eats food alone.

Having ascended the noble path, one who eats alone does not obtain happiness."

It transforms into various colours and appearances; tell us, brahmins, who are you?"

I am Sakka, the lord of the thirty-three, and this one is called Pañcasikha.

They awaken him who is asleep, and having awakened, he rejoices."

Having laid down the bodily form right here, upon the body's collapse, they go to hell."

Having laid down the bodily form right here, upon the body's collapse, they go to a fortunate destination."

We have come here for your very purpose, may this one of bad character not go to hell."

I shall act accordingly, all that is spoken by those who seek my benefit.

And there is nothing of mine that should not be given, and I do not drink water without having given.

Then I shall go forth, Sakka, having abandoned sensual pleasures, each according to its limit."

Then came the excellent sage, who goes to all worlds, having taken a fully blooming branch of the excellent tree.

Not obtained by mortals or by titans, apart from the gods, for them indeed it is worthy.

Āsā and Saddhā and Sirī, then Hirī, thus they spoke to the brahmin, the divine Nārada.

Give it to us, may all your wishes succeed, and may you too be for us just as Vāsava.

'I have no need for these, whoever among you is the eldest, let her adorn herself with them.'"

For whichever one you show to us, Nārada, she indeed will be considered the best for us."

Having gone, ask the lord of beings himself, if you do not know here the highest and the lowest."

Having gone to the presence of the Thousand-Eyed One, they asked the lord of beings: 'Who indeed is the eldest?'"

'All of you are equal to the beautiful one, who indeed, dear ladies, uttered this dispute?'"

He told us, 'Having gone to the excellent mountain Gandhamādana, ask the lord of beings himself;

If you do not know here the highest and the lowest.'"

Kosiya gives gifts with discrimination, to whichever one he will give, she indeed is the eldest."

That Kosiya, for whom food and drink are hard to obtain, bring ambrosia to him, O charioteer of the gods."

Having approached the hermitage very quickly, not being visible, he gave ambrosia to the sage."

Vāsava, having surpassed all beings, who indeed placed what ambrosia in my hands?

Never before seen by my eyes, which deity placed what ambrosia in my hands?"

Know me as Mātali, the charioteer of the gods, partake of the best food, do not refuse.

Wrath and hostility, contention and slander, cold, heat and drowsiness - this is the supreme flavour."

Nor even a single seat venerated by the noble ones, and one who does not share does not find happiness."

All these, with the stingy as fifth, are base, therefore without having given, I would not eat even water.

Faithful, bountiful, here free from avarice, these become pure and esteemed for truth."

Āsā and Saddhā and Sirī, then Hirī, came to that hermitage where Kosiya was.

Four maidens, four in the four directions, thus he spoke in the presence of Mātali.

I ask you, O one with a body like a golden creeper, tell me, which deity are you?"

I have come to your presence due to a dispute about ambrosia, so distribute ambrosia to me, O one of excellent wisdom.

Know me as Sirī, O best of those who sacrifice, distribute ambrosia to me, O one of excellent wisdom."

Deprived by you, they obtain nothing, this is not good, that is to say, what was done by you.

Protected by you, O Fortune, even one of noble birth, the wealthy one happily sends him about like a slave.

Such a one does not deserve a seat or water, whence ambrosia? Go, you do not please me."

Having clothed yourself in garments of poured-water colour, you shine, having adorned your ear with a blossom red as the tip of kusa grass.

Who is your companion here, O soft-eyed one, do you not fear, alone in the forest grove?"

With hope for ambrosia I have come to your presence, so distribute ambrosia to me, O one of excellent wisdom."

They sink there and also at one time, deprived of wealth they come with their goods destroyed.

By the onset of calamity or by lack of rain, they gain nothing of the coming of fruit from that.

They, for their master's benefit, being overly oppressed again, flee to the directions, not having obtained anything.

They practise even rough austere asceticism for a long time, having mounted the wrong path they go to an unfortunate realm.

Such a one does not deserve a seat or water, whence ambrosia? Go, you do not please me."

I ask you, O one with a body like a golden creeper, tell me, which deity are you?"

I have come to your presence due to a dispute about ambrosia, so distribute ambrosia to me, O one of excellent wisdom."

Theft, falsehood, fraud and also slander, some do again, released by you.

Having removed desire even for women of good family, he places faith again in a water-carrying slave girl.

Such a one does not deserve a seat or water, whence ambrosia? Go, you do not please me."

Such is the simile that occurs to me, O deity, tell me, which nymph are you?"

Who are you standing there, gazing like a gentle deer, as if wishing to speak, yet you utter no word?"

I have come to your presence due to a dispute about ambrosia, yet I am not able to beg even for ambrosia;

For a woman's begging is like exposing one's private parts."

Therefore that, without begging, I invite you, whatever ambrosia you wish, that too I give to you.

For you are to be venerated by me with all flavours, and having venerated you, I too shall eat the ambrosia."

Abounding in water, with fruit, venerated by the noble ones, always frequented by those free from evil and enemies.

Sobhañjana trees, lodda trees and also padmaka trees, keka trees and bhaṅga trees, tilaka trees fully in bloom.

Uddālaka trees and trumpet-flower trees and sinduvāraka trees, with delightful fragrance, mucalinda trees and ketaka trees.

Plantains, banana trees, many kinds of rice here, various paddy, bhujapatta leaves, and rice grains.

Without roughness, without steep banks, good, without bad odour.

Singu fish, savaṅka fish, saṃkula fish, satavaṅka fish, and red fish;

Swarming with āḷi fish and gaggara fish, shad fish and crow-fish.

Swans, herons, and peacocks, ruddy geese and cocks;

Many cuckoos, variegated ones, crested peacocks and pheasants.

Lions, tigers and boars, bears, wolves and hyenas.

Antelopes and boars, those with followings and wild pigs;

Many kadalimiga deer here, cats and hares.

For her, a stool with well-bound head, made of kusa grass, pure, fragrant, covered with antelope hide;

Having spread out the stool, Hiri said this to her, 'Sit down, beautiful one, this seat is comfortable.'

With fresh leaves, himself, together with water, brought ambrosia quickly, the great sage.

"Come, I, now venerated by you, shall go, O Brahmin, to the celestial abode, victorious."

Having gone to the presence of the Thousand-Eyed One, 'This is Sudhā, O Vāsava, give me the victory.'"

She, with joined palms, honoured by gods and humans, when she sat down on the new stool."

Having gone, tell my word to Kosiya, 'By hope, by faith, and by splendour, O Kosiya;

By what cause did shame obtain ambrosia?'"

With a pole of Jambu-river gold, resembling refined gold, adorned, resembling variegated gold.

Antelopes, here birds made of crystal, here deer made of lapis lazuli, endowed with weapons.

Adorned, with golden net breast-plates, with ear ornaments, going at a sound, unhindered.

The sky and the rocks and the forest trees, he shook the earth together with the ocean.

Thus spoke Mātali to the very learned, senior, disciplined brahmin equal to a god.

By hope, by faith, and by splendour, O Kosiya, by what cause did shame obtain ambrosia?"

Hope is deemed deceitful by me, and shame is established in the noble quality."

They restrain by shame the desire and lust arisen towards men, their own mind.

They turn back through shame, having abandoned life, those with shame receive them again.

That shame, honoured by the noble ones in all the world, make that known to Indra, O charioteer of the gods."

For Shame, considered the best among the gods, the daughter of the great Indra, became the queen."

And Inda awaits you, O kinsman of Inda, this very day go to companionship with Inda."

Whoever saw the food of ambrosia, all of them have gone to companionship with Indra."

Anuruddha was Pañcasikha, Ānanda was Mātali.

Nārada was Sāriputta, the Fully Enlightened One was Vāsava."

These five husbands having surpassed, the woman did evil with a humpbacked dwarf."

Just as the earth in the world is equally disposed, the treasure-bearing earth is a support for all kinds;

All-enduring, unshaking, unshakable, so too are women - a man should not trust those."

A forceful devourer, delighting in harming others, so too are women - a man should not trust those.

Like the horn of an antelope ever-turning, double-tongued like a serpent.

Like a demoness hard to satisfy, like Yama taking all away.

Like a poison tree ever bearing fruit, they destroy wealth in the home;

Women who are destroyers of treasures."

Those who do not use it break the chariot, by overloading they kill the bull;

By milking they kill the calf, a wife at the relatives' home becomes corrupted.'

A friend who is far away, and an evil companion - when a need arises, these work harm.'

A heedless one and a fool, one who fails in all duties;

By giving all desires, she despises her husband.'

Engaged in adorning herself with mirrors and cloth, whatever woman is a drinker of intoxicants.

By these nine reasons, women bring about offence towards their husbands.'

Having seen him returned, she does not welcome him;

She never speaks praise of her husband, these are the characteristics of a corrupted woman.

She lies down wrapped up, with face turned away, these are the characteristics of a corrupted woman.

She frequently goes to defecate and urinate, these are the characteristics of a corrupted woman.

She is a destroyer of wealth and makes intimacy, these are the characteristics of a corrupted woman.

And she makes intimacy with neighbours, these are the characteristics of a corrupted woman.

She is an adulteress, devoid of respect, these are the characteristics of a corrupted woman.

With wandering mind she gazes in every direction, these are the characteristics of a corrupted woman.

All women would do evil, when finding a sheltered place.

All women would indeed do evil, not having obtained another, even with a cripple.

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.

A man not devoted to the gods does not deserve to trust women.

Ignoble, having transgressed the Dhamma, they come under the control of their own mind.

They abandon him in household duties, therefore I do not trust women.

Unstable is the heart of women, it turns round like the rim of a wheel.

They lead him with smooth words, like Kambojans lead a horse with a lotus.

They avoid him from all around, like a raft by one who has crossed to the far shore of a river.

They serve both the dear and the unloved, just as a boat goes to the near shore and the far.

Whoever would think "They are mine," would obstruct the wind with a net.

So are women of the world indeed, no limit is found for them.

Like cattle with grass outside, they fondle downwards the choicest of the choicest.

These a man should associate with from a distance, their entire nature is indeed hard to know.

Nor another's wife, nor for the sake of wealth, these five women should not be associated with.'

Having obtained a moment, she might despise even that, one should not come under the control of those faithless women.

They abandon him in household duties, therefore I do not trust women.

They serve both the dear and the unloved, just as a boat goes to the near shore and the far.

One should not trust a king thinking 'he is my friend', one should not trust a woman, even a mother of ten.

Even the wife of one devoted to absolute love, one should not trust, for women are like fords.

Let one not make affection for those of base desires, unrestrained, like a ford on the Ganges.

Like cattle with grass outside, they fondle downwards the choicest of the choicest.

And also with improper dress, and with charming speech.

There is nothing they do not know, whatever deception is among human beings.

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

They serve both the dear and the unloved, just as a boat goes to the near shore and the far.

For wealth they embrace, like creepers dependent on trees.

The corpse burner, the rubbish remover - women pursue those with wealth.