I am obstructed and imprisoned, what evil was done by me?"

For what reason, demon, am I struck down by the wheel?

The word of compassionate relatives, my dear, he did not heed.

With four he attained eight, and with eight also sixteen.

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

Those who covet it, they become bearers of the wheel.

Those for whom this is unconsidered, they become bearers of the wheel.

One should heed the words of the compassionate, such a one the wheel would not overcome.

How many thousands of years? Tell me this when asked."

The wheel whirled upon your head, you will not be freed from it while living."

In a dark region of the land, he is not dear to my mind.

In whom there are evil deeds, he is indeed dark, O husband of Sujā.

I grant you a boon, brahmin, whatever you wish in your mind.

Thoroughly free from anger, thoroughly faultless, free from greed, my own conduct;

Free from attachment I wish for, these are my four boons.

Tell me this when asked.

Causing attachment, bringing much distress, therefore one should not approve of wrath.

Then the hand, then the stick, the knife's destination is supreme;

Hate originates from wrath, therefore one should not approve of hate.

Are seen in those subject to greed, therefore one should not approve of greed.

They torment exceedingly, therefore one should not approve of affection.

I grant you a boon, brahmin, whatever you wish in your mind.

For me dwelling in the forest, always living alone;

May illnesses not arise, severe obstacles.

I grant you a boon, brahmin, whatever you wish in your mind.

Neither mind nor body, on my account, Sakka, of anyone;

Should ever be harmed - this, Sakka, is the boon I choose.

Even when angered, he does not manifest irritation, him indeed they call an ascetic in the world.

Does not do evil for the sake of food, him indeed they call an ascetic in the world.

Abstaining from adornment and from sexual intercourse, him indeed they call an ascetic in the world.

Tamed, inwardly firm, unselfish, desireless, him indeed they call an ascetic in the world.

Cut off today the uncertainty and doubts, that uncertainty today may we all remove.

How then could skilful lords of men convey the meaning of discussions not spoken?

And what did the king of gandhabbas say, and how the foremost king of the Kurus.

The king of gandhabbas of the abandoning of delight, the foremost king of the Kurus of owning nothing.

And in whom these are established, well-fitted together like spokes in a nave;

Endowed with four qualities, him indeed they call an ascetic in the world.

Having fully grasped the question with wisdom, the wise one cut off the doubts;

He cut off uncertainty and doubts, just as Cunda cuts an ivory peg with a file.

Satisfied by the explanation of the question, I give it to you, O wise one, as an offering to the Teaching.

Satisfied by the explanation of the question, I give it to you, O wise one, as an offering to the Teaching.

Satisfied by the explanation of the question, I give it to you, O wise one, as an offering to the Teaching.

Satisfied by the explanation of the question, I give you sixteen excellent villages.

Anuruddha was the king of gandhabbas, Ānanda was the wise king;

And the Bodhisatta was Vidhura, thus remember the Jātaka.

Yet at an inopportune moment you display idle talk, who else is there to answer you besides me?"

"Eat the meal," thus she says to me, full of faith, to her I say "No."

Rise up, ask her with joined palms, are you a goddess or a human woman?

I ask you, woman of great majesty, are you a goddess or a human woman?

Compassionate and not with corrupted mind, I have come here for your very purpose."

All this I provide for you, whatever you have wished for in your mind.

O beautiful-waisted one, beautiful-browed one, with a well-formed waist, of what action of mine is this the result?

You supplied sandals, Saṅkha, that offering is wish-fulfilling for you today.

There is no ground here for another vehicle, this very day convey me to Moḷinī.

Having taken Saṅkha together with the man, she brought him to the city, so delightful.

What would you do, brahmin?

Just as abundant rain quickly prevents dust.

Today now silent, you sit sewing the double robe.

Just as abundant rain quickly prevents dust, so I quickly prevented it.

Just as abundant rain prevents dust, which one did you ward off?

It arose in me and was not released, wrath, the domain of the imprudent.

It arose in me and was not released, wrath, the domain of the imprudent.

It arose in me and was not released, wrath, the domain of the imprudent.

That one with a dreadful army, powerful, a crusher, wrath, great king, does not release me.

That very wood it burns, from which that fire arises.

From rivalry wrath is born, and he too is burnt by that very thing.

His fame diminishes, like the moon in the dark fortnight.

His fame increases, like the moon in the bright fortnight.

And furthermore, this that I have practised, for more than fifty years;

Unwillingly indeed I practise, by this truth may there be well-being;

Let the poison be destroyed, may Yaññadatta live."

And they did not know my unpleasantness, the very learned ascetics and brahmins.

In my dislike for it today, and for your father there is no distinction;

By this truth may there be well-being, let the poison be destroyed, may Yaññadatta live."

Dīpāyana, being disgusted with what, do you unwillingly live the holy life?

Being disgusted with this doctrine, unwillingly I live the holy life;

The state praised by the wise and of the good, thus I become a doer of merit.

This house of yours is like a well, endowed with food and drink;

Then being disgusted with what doctrine, unwillingly do you give this gift?

Following that family duty, may I not be the last scent in the family;

Being disgusted with this doctrine, unwillingly I give this gift.

And she did not know my unpleasantness, apart from sensual desire while serving me;

Then for what reason, dear lady, was your communal life with me of such a form?

Following that family duty, may I not be the last scent in the family;

Being disgusted with this doctrine, unwillingly I am your foot-servant.

Out of love for my son, nothing else matters here or beyond, for our Yaññadatta lives."

As the friend behaved thus, Nigrodha, what do you think?

Having given blows to my face, obedient to Sākha's word.

An ignoble deed was done by your relative, by your friend, O lord of people.

What you, my dear, declared to me, torture done by a relative.

You are the giver of supremacy to us, greatness among human beings;

By you this supernormal power was obtained for us, here there is no doubt for me.

So what is done for a bad person perishes and does not grow.

Like seeds in a good field, what is done for him does not perish.

Let them strike the friend with spears, I do not wish for his life.

Be patient, O king, with the bad person, I do not wish for his murder.

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

Alone in the forest in the midst of a cemetery, for what purpose, dear son, do you dig a pit?

Today I shall bury him in a pit, for I do not like that life of his.

From me too, dear son, you will receive such action, brought on by old age;

Following that family duty, I too shall bury you in a pit.

Being my own legitimate son, you are one who wishes for my harm, son.

But you doing that evil action, I am not able to prevent you from that.

Upon the collapse of the body, in the future life, without doubt he goes to hell.

Upon the collapse of the body, in the future life, without doubt he goes to a fortunate destination.

And I, being addressed by you as mother, do such cruel action.

You should expel her from your own home, she might bring you other suffering too."

Tamed like a she-elephant brought under control, she of bad character, let her come back again."

Tell me this matter, brahmin, why then do your young ones not die?"

We avoid all that is ignoble, therefore our young ones do not die.

Having left the bad, we do not give up the good, therefore our young ones do not die.

And even having given we do not feel remorse afterwards, therefore our young ones do not die.

With food and drink, therefore our young ones do not die.

Apart from them we live the holy life, therefore our young ones do not die.

We abstain from intoxicants and do not speak falsehood, therefore our young ones do not die.

They become very learned and attainers of the highest knowledge, therefore our young ones do not die.

We practise the Teaching for the sake of the world beyond, therefore our young ones do not die.

They practise the Teaching for the sake of the world beyond, therefore our young ones do not die.

This is the benefit when the Teaching is well practised, one who practises the Teaching does not go to an unfortunate realm.

Protected by the Teaching is my Dhammapāla, the bones are of another, the boy is happy.

One should not trust in one whose wisdom is for his own benefit; one should not trust even in one who is exceedingly calm.

They devour friends, methinks, by speech but not by action.

One should not approach such worthless humans, in whom there is no gratitude.

Having made association in various ways, one should not trust even such a one.

Like a sharp sword concealed, one should not trust even such a one.

They approach by various means, one should not trust even such a one.

The imprudent one plots treachery, and having killed that one, he goes.

One should give up these wretches, like a cock the hawk.

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

Is freed from the confinement of enemies, like a cock from a hawk;

A wise man should avoid from afar, as a cock avoids a hawk in a bamboo grove.

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

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

Tell me, I will make a chariot for you, I will provide a pair of wheels for it.

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

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

But the ghost is indeed not seen, who now among those crying is more foolish?

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

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

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

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

How much more you who are cooking, what you would not give - that is not right.

By one desiring merit, a gift should be given by one who knows.

The hunger and thirst which the miser fears,

That very thing touches the fool, in this world and the next.

Merits are a support for beings in the world beyond.

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.

An offering given from little is measured equal to a thousand.

A hundred thousand who sacrifice a thousand each, are not worth even a fraction of one such as that."

How is it that a hundred thousand who sacrifice a thousand each, are not worth even a fraction of one such as that?"

That offering, with tearful faces, with punishment, is not worth what is given righteously;

Thus a hundred thousand who sacrifice a thousand each, are not worth even a fraction of one such as that."

Ruddy goose, you are beautiful, with very clear face and faculties.

Seated on the bank of the Ganges, thus you eat your food.

Apart from moss and insects, this is my food, my dear.

I too, my dear, eat in the village salt and oil.

Yet my beauty is not such, ruddy goose, as yours.

Frightened, you eat in fear, therefore your appearance is such.

The almsfood obtained does not satisfy, therefore your appearance is such.

Living at ease, unsuspicious, sorrowless, free from fear from any quarter.

Practise non-violence in the world, you will become dear like me.

Having a share of friendliness towards all beings, for him there is no enmity with anyone."

You do not protect what is brought by the power of existence, you who eat barley with little curry?"

Opening the doors of meaning, by that I am satisfied with barley rice.

I shall display lion-like displays, by that supernormal power you will see me again.

Being able, thinking of great benefit, why do you not cause me suffering?

Touched by suffering, even when stumbling, they do not give up the Teaching through desire or hate.

One should lift up one's wretched self, afterwards one should practise the Teaching.

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

He is indeed his refuge and ultimate goal, a wise one should not let friendliness towards him decay.

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.

How should that mortal act in this world and the next, to be protected by safety?

Are constantly esteemed through friendliness, that indeed they call safety among beings.

Patient, enduring harsh words, not speaking in opposition, that they call endurance, safety.

Of pleasing wisdom, wise in times of need - that indeed they call safety among companions.

Not a betrayer of friends, generous with wealth, that indeed they call safety among friends.

Of good family, virtuous, devoted to her husband - that indeed they call safety in wives.

Through undivided loyalty, "He is a friend of mine" - that indeed they call safety among kings.

With a gladdened mind, rejoicing, that indeed they call safety in the heavens.

Very learned sages, virtuous ones, that they call safety in the midst of Worthy Ones.

A wise man should resort to these here, for in blessings there is nothing true.

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

His winds are growing strong, Ghaṭa is muttering, Kesava.

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

Do you prattle 'A hare, a hare!' - who then took away your hare?

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

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

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

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

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

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

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

As Ghaṭa, the wise man, convinced me today.

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

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

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

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