With a refuse-rag fastened at your neck, who, you, are you, unworthy of offerings?"

You know me as one who lives on what is given by others, may the outcast obtain almsfood by standing up.

Go away from here, why are you standing here? Those like me do not give to you, wretch."

With this faith give a gift, it is well if one may succeed with those worthy of offerings.

Those brahmins endowed with birth and sacred hymns, these are the well-behaved fields here."

These are faults, and in whomsoever all these exist, those fields here are ill-behaved.

These are faults, and in whomsoever all these do not exist, those fields here are well-behaved.

Having given this one punishment and beating, having seized him by the throat, drive out the contemptible one."

You strive against fire, whoever abuses a sage.

Departed into the sky, while the brahmins looked on.

His eyes are white like those of the dead, who has made my son thus?

With a refuse-rag fastened at his neck, he has made this son of yours thus.

Having gone there, may we make amends for the transgression, perhaps, son, we may obtain his life.

And he also went to the eastern direction, the sage of good disposition, one who acknowledged truth.

His eyes are white like those of the dead, who has made my son thus?

Having known your son's malicious mind, angered, the demons indeed did thus to him.

I have gone for refuge at your very feet, overcome by sorrow for my son, monk.

And your son, intoxicated by pride in the Vedas, does not know the meaning, having learnt the Vedas.

Forgive this one offence, O one of extensive wisdom, the wise do not have wrath as their power.

And demons would not harm him for you, and your son will be healthy.

You give gifts to those with great corruptions, to those of defiled deeds, to the unrestrained.

See this generation of ugly appearance, matted hair and antelope hide do not protect one lacking wisdom.

Those who have eliminated the mental corruptions, the Worthy Ones, what is given to them is of great fruit."

I see Sambhūta of great majesty, endowed with the fruit of merit by his own action.

I wonder whether for Citta too it is just so, whether his mind is prosperous just as mine.

Know that his mind too is likewise, O king, his mind is prosperous just as yours.

The verse is well sung, I have no uncertainty, I give you a hundred excellent villages.

"Having gone, recite a verse to the king, perhaps he, delighted, would give you a boon."

Bind the girths on the elephants, fasten on the neck ornaments.

Today itself I will go to that hermitage, where I shall see the sage seated.

I, having seen the sage possessed of moral conduct, am delighted and glad at heart.

We ask you concerning the guest-offering, may you accept our guest-offering.

Make leave for assistance, let us both exercise sovereignty.

I would restrain myself alone, I do not wish for son, cattle, or wealth.

Not having reached that limit, like a cut reed one withers away.

What use are sons and wife to me, O king, I am freed from bondage.

For one overcome by the Ender, what pleasure, what search for wealth?

Through our own very evil actions, we dwelt in an outcast's womb formerly.

Ospreys on the Nammadā's bank, today we are brahmin and warrior.

Do this word of mine, O Pañcāla, do not do actions with painful consequences.

Do this word of mine, O Pañcāla, do not do actions with painful results.

Do this word of mine, O Pañcāla, do not do actions with defilement-covered heads.

Do this word of mine, O Pañcāla, do not do action for rebirth in hell.

And my sensual pleasures are not insignificant, they are difficult to give up by one like me, monk.

So I, stuck in the mire of sensual pleasures, do not follow the path of the monk.

Thus too, instruct me, venerable sir, so that for a long time after death I might be happy.

Establish a righteous tax, O king, let there be no wrongdoing in your realm.

Attend upon them with food and drink, with cloth and with lodging requisites.

Having given and enjoyed according to one's ability, blameless, go to the heavenly state.

Keep this very verse in mind, and speak it in the midst of the assembly.

Surrounded by dogs, he is today called a king.

We shall each have one eye, give me an eye, I entreat you."

You ask for the head, very difficult to give up, which they call the eye, difficult for a person to give up.

Advised by him I have come here, a pauper, to ask for the eyes.

Give me the unsurpassed eye, which they call the eye, difficult for a person to give up.

May those thoughts of yours succeed, receive the eyes, brahmin.

Go, endowed with good eyesight, while the people look on, whatever you wish, may that succeed for you.

Give wealth, great king, many pearls and beryl.

Give elephants, great king, clothed in golden caparisons.

Would surround you on all sides, so give, O bull among charioteers.

He fastens around his neck the snare that has fallen on the ground.

He becomes more evil than the evil one, having arrived at Yama's realm.

I will give that very thing, which the brahmin requests of me.

How indeed could the unsurpassed king of the Sivis give his eyes for the sake of the world beyond?

But the teaching of the virtuous practised of old, thus indeed my mind delights in giving.

Having pulled out my eyes as I look on, place them in the hands of this pauper.

Having extracted the king's eyes, he offered them to the brahmin;

The brahmin had eyes, the blind king sat down.

The king addressed the charioteer, the increaser of the Sivi realm.

Let us go to the pleasure ground, and to the lotus pond forests.

To him Sakka appeared, the king of gods, husband of Sujā.

Choose a boon, royal sage, whatever you wish in your mind.

For me who am blind and mindful now, only death is pleasing.

As you speak the truth, your eye will be restored again.

Whoever requests from me there, he too is dear to my mind;

By this speaking of truth, may an eye arise for me.

I gave my eyes to that brahmin who was begging.

By this speaking of truth, may a second arise for me.

These eyes of yours, divine, are appearing.

All around for a hundred yojanas, may they experience vision.

Come now, all you Sivis assembled, behold my divine eyes today.

All around for a hundred yojanas, they experience my vision.

Having given my human eye, I obtained a non-human eye.

Having given and enjoyed according to one's ability, blameless, go to the heavenly state.

I ask you, Senaka, about this matter, which here do the skilled say is better?

Even those of good birth become weavers for one of no birth who is famous;

A fool with fame, a wise one with little wealth, which here do the skilled say is better?

Seeing this world, not seeing the world beyond, the fool in both places sought the path of misfortune;

Having seen this too, I declare: one who is wise is better, not the fool though glorious.

See the drooling idiot thriving in happiness, for fortune attends him, the lord of cattle;

Having seen this too, I declare: one who is wise though low is better than one who is merely glorious.

Touched by adventitious suffering and happiness, he trembles like a water creature in the heat;

Having seen this too, I declare: one who is wise is better, not the fool though glorious.

Thus too many people associate with one who is wealthy, with riches, with possessions, for the sake of benefit;

Having seen this too, I declare: one who is wise though low is better than one who is merely glorious.

They drag this weeping fool to hell exceedingly;

Having seen this too, I declare: one who is wise is better, not the fool though glorious.

The Ganges proceeding to the ocean, even one who is wise does not appear with supernormal power in the world;

Having seen this too, I declare: one who is wise though low is better than one who is merely glorious.

That sea, the great ocean, with constantly lofty force, does not transgress its boundary.

Having seen this too, I declare: one who is wise is better, not the fool though glorious.

That very thing grows for him among relatives, for fortune causes him to act, not wisdom;

Having seen this too, I declare: one who is wise though low is better than one who is merely glorious.

He is blamed in the midst of the assembly, and afterwards too he goes to an unfortunate realm;

Having seen this too, I declare: one who is wise is better, not the fool though glorious.

That does not grow for him among relatives, and fortune does not belong to the one endowed with wisdom;

Having seen this too, I declare: one who is wise though low is better than one who is merely glorious.

He is venerated in the midst of the assembly, and afterwards too he goes to a fortunate realm;

Having seen this too, I declare: one who is wise is better, not the fool though glorious.

All of these become enjoyments for the prosperous man, while those without prosperity have none;

Having seen this too, I declare: one who is wise though low is better than one who is merely glorious.

Fortune gives up the imprudent, as a snake its worn-out skin;

Having seen this too, I declare: one who is wise is better, not the fool though glorious.

You, having overcome us, are lord, like Sakka, the lord of beings, the king of gods;

Having seen this too, I declare: one who is wise though low is better than one who is merely glorious.

What the wise one skilfully arranges, therein the fool falls into confusion;

Having seen this too, I declare: one who is wise is better, not the fool though glorious.

And the knowledge of the Buddhas is of incomparable form, glory never surpasses wisdom.

A thousand cattle and a leading bull, an elephant, and these ten chariots yoked with thoroughbreds;

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

Go, you too, do not doubt, they will live together with you.

I will not abandon you, here I will give up life.

Go, you too, do not doubt, they will live together with you.

I will not abandon that captive, here I will give up life.

Go, you too, do not doubt, they will live together with you.

I will not abandon you, here I will give up life.

Go, you too, do not doubt, they will live together with you.

I will not abandon that captive, here I will give up life.

Who will kill us today, with arrow or with spear.

Did what is very difficult to do, timid one, she turned back towards death.

They do not wish to abandon him, even for the sake of life.

They do not wish to abandon me, even for the sake of life.

Give life to the five, release my brother, O hunter.

May the mother and father rejoice, having seen the great deer released.

Just as I rejoice today, having seen the great deer released.

How, son, did the hunter release you from the deceitful snare?

With well-spoken words, Cittaka released me.

With well-spoken words, Sutanā released me.

Having heard the well-spoken words, the hunter released me.

Just as we today rejoice, having seen Rohaṇa arrived.

Then for what reason did you not bring deer hides?

It caught that king of beasts, and the released ones attended upon him.

If I should kill this deer, today I will give up life.

Of what beauty, of what character, very much indeed you praise them.

Their feet were red, with anointed eyes, delightful.

They support their mother and father, O king, he cannot be brought to you.

And a divan with four posts, resembling flax flowers in a stream.

I shall exercise kingship by righteousness, you have been of great service to me, O hunter.

By this support your wife, do not do evil again.

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

Without looking back they go, why do you 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."

And investigating that, I let go "let it fall."

From afar you did not perceive the snare, O most excellent of swans.

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

O golden-skinned one, golden-coloured one, you alone are left behind.

Without looking back, O crooked-limbed ones, you alone attend.

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

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

I release that companion for you, let the king be your follower.

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

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?"

Is it that your enemies are far away, like a shadow from the south.

And also my enemies are far away, like a shadow from the south.

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

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

Accomplished with the speed of wisdom, do they rejoice here and there?

Tell them their duty, they do not oppose your word.

Then afterwards makes exertion, in difficulty, in misfortunes, he sinks.

Like one night-blind, he sees only gross forms.

Like a sarabha deer in a mountain fortress, he sinks right there in obstacles.

Accomplished in good conduct and morality, he shines at night like fire.

The wise one would grow, like a seed in a field with rain.

Having gone forth together with his army, separated from his group, he came to the forest.

Having gone out from that hut, the parrot speaks cruel words.

He shines with a red turban, like the sun shining by day.

Come, let us forcibly take all his ornaments.

Having taken the cloth and jewelled earrings, having killed, let us cover him with branches.

For kings are difficult to approach, like a blazing fire."

Towards my mother who is naked, why indeed do you feel disgust?

The bird does not please me, let us go to another hermitage.

Mount up, great king, let us go to another hermitage.

This Pañcāla goes, freed from their sight.

This Pañcāla goes, let none of you release him alive.

"Welcome to you, great king, and also your coming is not unwelcome;

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

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

Rise up yourselves and take, I have no hands to give.

But this other bird, the parrot, speaks cruel words."

Thus as he was wailing, I safely reached the hermitage.

Grown up on one tree, both gone to different fields.

He of the wicked, I of the good, not without that teaching.

Snatching morsels, acts of violence, these he learns there.

I was raised in the lap of those who give seats and water, O Bhāradha.

Whether moral or immoral, he comes under that one's control.

One too becomes such, for such is living together.

Like a poisoned arrow in a quiver, it taints the untainted;

Fearing defilement, the wise one should never be a friend of the evil.

Even the kusa grass smells rotten, thus is association with fools.

Even the leaves smell fragrant, thus is association with the wise.

One should not associate with the bad, the wise one should associate with the good;

The bad lead to hell, the good bring one to a good destination.

He went to the excellent mountain Gandhamādana, fully in bloom, frequented by kimpurisas.

Approached, wishing to speak a word, where the kinnara people were standing.

I ask you, having human body and beauty, how then do they know in the human world?

The beasts know us as kimpurisas, resembling humans in appearance, O huntsman.

I ask you, having human body and beauty, why do you weep here in the forest, displeased?

I ask you, having human body and beauty, why do you wail here in the forest, displeased?

I ask you, having human body and beauty, why do you grieve here in the forest, displeased?

Regretting that one night, we grieve, "That night will not come again."

I ask you, having human body and beauty, how did you manage to live without?

That my beloved crossed in the rainy season, thinking me to be following behind.

"My beloved will be a garland-bearer, and I, garlanded, will approach him."

"My beloved will be a garland-bearer, and I, garlanded, will approach him."

"My beloved will be a garland-bearer, and I, garlanded, will approach him."

And this will be for us for the purpose of a covering, where we shall dwell this night today.

"My beloved will have an anointed body, and I, anointed, will approach him."

It filled up in that moment, in the evening the river was very difficult to cross by me.

Once we wept, once we laughed, with difficulty that night came to us.

Embracing each other, we two, once we wept, once we laughed.

This life is but one year, O protector of the earth, who here would live without his beloved?

Whether from oral tradition or from elders or from scripture, tell me that, unwavering.

And little is suffering, happiness is more, not free from lust we give up life.

He turned back, did not go hunting, gave gifts, and enjoyed his wealth.

Let not the offence of one's own action burn you, just as it did those kimpurisas for one night.

Let not the offence of one's own action burn you, just as it did those kimpurisas for one night.

Uttering your word, you dispel my anguish, ascetic, bringer of happiness, may you live long for me.

Whose mother and father should weep today, where today is a bridge destroyed on the earth?

Having entered Reṇu as a harmless one, I have been harassed by your son, O king.

Having killed that prince Somanassa, having cut off his head, let them bring the excellent one.

You have been abandoned by the lord, you have reached murder, O warrior.

I too wish to see the lord of men, having led me while living, may you show me to him.

And the son, having seen his father, spoke from afar as one condemned to death.

Tell me, being asked, this matter, what offence is there here for me today.

Why do you call such a restrained practitioner of the holy life a householder?

He protects them, guards them diligently, therefore I call him a householder.

He protects them, guards them diligently, that brahmin is a householder because of that.

Having heard the words of this fool, the foolish one, the lord of men has me killed without cause.

I pay homage to your feet, O lord of men, permit me, I shall go forth, O king.

This very day become king of the Kurus, do not go forth, for going forth is suffering.

With delightful forms, sounds, and also flavours, odours, and contacts."

And having known you to be foolish, one to be led by another, I would not dwell in such a royal family.

And if again such a thing should occur, do as you see fit, Somanassa.

Like the failure of medicine, the result is evil.

Like the success of medicine, the result is fortunate.

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.

And a man's purposes rightly established, they become without remorse afterwards.

Praised by the wise, yielding happiness, these are approved by the Buddhas.

And while I was seated on my mother's lap, I was dragged away forcibly by them, O king.

With difficulty today I am released from murder, I am inclined only towards the going forth.

Begging him, I do not obtain him today, you too are worthy to beg him.

Having laid aside the rod towards all beings, blameless, go to the supreme state.

Being told "Request your son," you encourage the boy even more.

The boy entering upon that noble path, I do not endeavour to prevent.

Having heard their well-spoken words, living at ease, free from sorrow, of good teaching.

Are you a deity or a female gandhabba? I do not consider you a human woman.

I am a serpent maiden, venerable sir, I have come here for a purpose.

What have you lost, or what are you desiring, that you came here, woman? Please tell me that.

That one a man seized for the sake of livelihood, release him from bondage, this is my husband.

Tell me, nāga maiden, that matter, how may we understand the captured nāga.

And the elephant, honouring the Teaching, therefore having exerted, practises austere asceticism.

That one a man seized for the sake of livelihood, release him from bondage, this is my husband.

A lady who sleeps in a water-house, she too has gone to him for refuge.

Let the snake go about with body released, let the one desirous of merit release him from bondage.

Let the snake go about with body released, let the one desirous of merit release him from bondage.

And a divan with four posts, resembling flax flowers in a stream.

Let the snake go about with body released, let the one desirous of merit release him from bondage.

Let the snake go about with body released, let the one desirous of merit release him from bondage.

"Homage to you, King of Kāsi, homage to you, increaser of Kāsi;

And if you request me for this matter, we shall see your dwellings, O noble one.

And all the rivers were to flow against the stream, still I would not speak falsely, O king.

Though the rock Meru should fly up with its roots, still I would not speak falsely, O king.

And if you request me for this matter, we shall see your dwellings, O noble one.

Released from bondage because of me, you are worthy to know what has been done.

Bound in a box, may he go to death, whoever does not know such a deed done.

And may the supaṇṇas avoid your entire serpent clan, like fire in the summer.

And I together with the serpent clan will render you lofty service.

And let them harness the elephants with golden caparisons, we shall see the dwellings of the noble one.

The king set forth, greatly resplendent, honoured in the midst of the group of women.

In golden mansions spread with beryl planks.

Resembling the colour of the sun, luminous like golden lightning.

That King of Kāsi entered the dwelling of Campeyya.

Divine musical instruments were played, and serpent maidens danced.

He sat down on a golden chair, with a bolster smeared with sandalwood essence.

"These foremost mansions of yours, sun-coloured, luminous;

Such does not exist in the human world, aspiring to what, O noble one, do you practise austere asceticism?"

Having raised up, they give drink, of superior beauty, such does not exist in the human world;

Aspiring to what, O noble one, do you practise austere asceticism?

Such does not exist in the human world, aspiring to what, O noble one, do you practise austere asceticism?"

Such does not exist in the human world, aspiring to what, O noble one, do you practise austere asceticism?"

Such does not exist in the human world, aspiring to what, O noble one, do you practise austere asceticism?"

Such does not exist in the human world, 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.

And having seen the women and you, O noble one, I will make merit not trifling.

And having seen the women and me, O king, make merit not trifling.

Having taken from here, let them make golden houses, let them make a wall of silver.

Let them spread on the ground in the inner palace, it will be free from mud and free from dust.

The city of Bārāṇasī, prosperous and flourishing, exercise kingship, O one of superior wisdom."

Was born as a son of the king, endowed with all sensual pleasures.

That young man, by that very perception, became disgusted with sensual pleasures.

There he, in seclusion, alone in a secret place, meditated.

"This only son of mine does not enjoy sensual pleasures."

Who might entice my son, so that he would desire sensual pleasures.

Skilled in dancing and singing, and adept in music.

"I could indeed entice him, if he will become my husband."

"You yourself entice him, he will become your husband."

Spoke verses that were charming, affectionate, and variegated.

Sensual desire arose in him, he inquired of the people.

Pleasant to the heart, affectionate, oh, pleasant to my ear.

If you were to enjoy sensual pleasures, more and more they would please you.

Near the hermitage, let her sing close to me.

She bound him gradually, like a forest elephant.

"I alone should enjoy sensual pleasures, let there not be another man."

"I alone shall enjoy, let there not be another man."

"This son of yours, great king, harasses the innocent people."

As far as my realm extends, you should not dwell there at that moment.

Having made a leaf-hut, he entered the forest for gleaning.

He entered that dwelling, when mealtime had arrived.

He fell from the holy life, he declined from supernormal power.

In the evening, having taken them with a carrying pole, approached the hermitage.

"I shall go through the sky," he sinks in the great ocean.

Out of compassion for him, spoke these verses.

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

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

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

Like fire, they quickly burn up his own state.

Having obtained the ancient path, he goes through the sky.

The wise one gained anxiety, he delighted in the going forth.

Having removed sensual lust, was reborn in the Brahma world.

Whether a blameworthy matter or a praiseworthy one, to whom would one reveal a secret matter?

Having considered your desires and preferences, then the five wise ones will speak, O lord of men.

Whether a blameworthy matter or a praiseworthy one, a wife would not reveal a secret matter.

Whether a blameworthy matter or a praiseworthy one, or would reveal a secret matter of a friend.

Whether a blameworthy matter or a praiseworthy one, would reveal a brother's secret matter.

Whether a blameworthy matter or a praiseworthy one, would reveal to his son a secret matter.

Whether a blameworthy matter or a praiseworthy one, to a mother one would reveal a secret matter.

While unaccomplished, the wise one should endure, only when accomplished should he speak as he pleases.

Thinking of what are you unhappy, surely, O king, there is an offence of mine.

Thinking of that I am unhappy, for indeed, O queen, there is no offence of yours.

Who said what to you, O one of extensive wisdom, come, let us hear the word, tell me this.

Gone to a private place with his wife, he told her, this secret of mine heard has been made manifest.

Gone to a private place with a friend, he told her, this secret of mine heard has been made manifest.

Gone to a private place with his brother, he told him, this secret of mine heard has been made manifest.

Gone to a private place with his son, he told him, this secret of mine heard has been made manifest.

That has today come into the hand of the lord of gods, and gone to a private place with his mother, he told her;

This secret of mine heard has been made manifest.

While unaccomplished, the wise one should endure, only when accomplished should he speak as he pleases.

For a secret matter made manifest is not good for one who understands.

Whoever is won over by material gains, and whoever is a man who is a thief of the heart.

Out of fear of betrayal of counsel, he endures as one who has become a slave.

So many are his fears, therefore one should not divulge a secret.

For eavesdroppers hear the counsel, therefore the counsel quickly comes to ruin.

With great matted hair, carrying a basket, with muddy teeth and dusty head.

Wearing an ochre robe as garment, with a bark garment as covering.

We ask you concerning the guest-offering, may you accept our guest-offering.

Having experienced all odours and flavours, the forest is good, that sage is praised.

Release from odours and flavours, the good have said; by one's own action there is the attainment of fruit.

And these aged mother and father of yours, may they see you healthy for a hundred years.

And whoever might know 'I shall never die,' may they see him healthy for a hundred years.

So too illness and ageing constantly bring a mortal under the control of Death.

Sunk in this mire and marsh, those of inferior nature do not cross to the beyond.

By restraining him I will protect, may this one not again do cruel action.

Thus my purpose is lost, Esukārī, how could I not search for it, O king.

Having known the future as "this does not exist," what wise one would dispel the desire that has arisen?

Having not enjoyed pleasures in the first stage of life, Death takes away the maiden.

Having abandoned sensual pleasures, having left home beforehand, permit me, I shall go forth, O king.

For me whose sons have departed, today, dear lady Vāseṭṭhi, is the time for going about for alms.

My sons and my husband go, how then should I, understanding, not follow?

And those who, having eaten, vomited, they have come within reach of my hand.

A person who eats vomit, O king, he is not praiseworthy.

Thus too you have raised me up, dear lady, Pañcālī, with well-spoken verses.

Having abandoned the country, he went forth, like an elephant having cut its bond.

You too be for us just as the king, protected by us, instruct the kingdom.

I too shall wander alone in the world, having abandoned delightful sensual pleasures.

I too shall wander alone in the world, having abandoned sensual pleasures, each according to its limit.

I too shall wander alone in the world, having abandoned delightful sensual pleasures.

I too shall wander alone in the world, having abandoned sensual pleasures, each according to its limit.

I too shall wander alone in the world, having become cooled, having overcome all attachment.

Having arisen, he goes on, and going does not turn back.

All this indeed is afflicted by birth and ageing, that is my understanding, I practise the teaching.

They do not endeavour to conquer Death, that is my understanding, I practise the teaching.

They do not endeavour to escape from Death, that is my understanding, I practise the teaching.

They do not endeavour to destroy Death, that is my understanding, I practise the teaching.

They do not endeavour to trample Death, that is my understanding, I practise the teaching.

They do not endeavour to pierce Death, that is my understanding, I practise the teaching.

All this indeed breaks in the course of time, that is my understanding, I practise the teaching.

Like the cloth of a drunkard, like a tree grown on a riverbank, that is my understanding, I practise the teaching.

Women, men and those of middle stature, that is my understanding, I practise the teaching.

For one who is old there is no delight, whence happiness? That is my understanding, I practise the teaching.

They do not endeavour to breathe upon Death, that is my understanding, I practise the teaching.

They do not make appeasement of Death, that is my understanding, I practise the teaching.

They do not endeavour to punish Death, that is my understanding, I practise the teaching.

They do not make appeasement of Death, that is my understanding, I practise the teaching.

The King of Death has no regard for anyone, that is my understanding, I practise the teaching.

They do not endeavour to eat Death, that is my understanding, I practise the teaching.

They do not endeavour to deceive Death, that is my understanding, I practise the teaching.

They do not endeavour to bite Death, that is my understanding, I practise the teaching.

They do not destroy the poison of one bitten by Death, that is my understanding, I practise the teaching.

They too are heard to have died likewise, that is my understanding, I practise the teaching.

They cannot escape the sight of the King of Death, that is my understanding, I practise the teaching.

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

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