Not becoming angry in return at one who is angry, a king is venerated by the country.

Everywhere I instruct you, do not be angry, O bull among charioteers.

Having first ferried people across, afterwards he requests wages;

Therefore he has quarrels, and he does not grow in wealth.

For the mind of one who has crossed is different, different is that of one seeking the far shore.

Everywhere I instruct you, do not be angry, O ferryman.

By that very instruction, the boatman struck his face.

Like a deer with gold, he did not bind his welfare with that.

Mother and father are a direction, Setaketu, the teacher they have said is a praised direction.

This is the supreme direction, Setaketu, having reached which the afflicted become happy.

Are they perhaps, in human endeavours, knowing this, released from the realms of misery?

Even one knowing a thousand Vedas, dependent on that, would not be released from suffering, not having attained good conduct.

I consider the Vedas are fruitless, good conduct with self-control alone is the truth.

For one attains fame having learnt the Vedas, one tamed by conduct reaches peace.

Dust and smoke have been proclaimed by me, having abandoned them, go forth, Brahmadatta.

That I am not able to abandon, being intent on livelihood, I will make merit not trifling.

Thinking "this alone is better," the fool enters the womb again and again.

Beings greedy for their own body do not give it up, those who are not free from lust for sensual pleasures.

For whatever they touch with the body at that moment, all is unpleasant, nothing but suffering alone.

With variegated verses, well-spoken, Darīmukha convinced Sumedha.

All of us become alike, having come to this mountain.

All become alike, what is the name of this mountain?

Here, endowed with beauty, all living beings dwell.

Or even honouring of the inferior, one should not dwell in such a dwelling.

There the good do not dwell, among men who make no distinction.

Neru makes no distinction, come, let us abandon Neru."

After a thousand years, one fruit arises from it.

Just keep hoping, O king, hope that bears fruit is pleasant.

And his hope succeeded, though mindfulness had gone so far away;

Just keep hoping, O king, hope that bears fruit is pleasant.

Like garlands of the sereyyaka flower, beautiful but without fragrance.

Not giving, not releasing wealth, his connection with them decays.

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

I fear for the obstruction of life, come now, I shall go."

Wait, great king, let me take leave of my father."

Too high, dear son, you fly, unsuitable ground, dear son, you frequent.

Then, dear son, turn back, do not go further from here.

Thrown by the force of the wind, they perished, though equal to eternity.

Having transgressed the proper time for wind, he came under the control of the high winds.

All met with disaster, because of the twice-born who did not heed exhortation.

One who goes beyond the boundary, bloated, like the vulture who transgressed the instruction;

All meet with disaster, not having heeded the Buddha's teaching.

Who are you, or whose daughter are you? How may we know you?

I am Kāḷī, the unlucky one, they know me as Kāḷakaṇṇī;

Being asked, give permission, let us dwell near you.

When asked by me, Kāḷī, tell me, how may we know you?

That person is pleasant to me, for whom what is obtained perishes.

Harsh-spoken with thorny speech, he is more dear to me than that.

When being admonished he becomes angry, he despises his betters.

That person is pleasant to me, in him I am free from illness.

Go to another country, to market towns and royal cities.

There are unlucky ones in the world, they collect much wealth;

I and my brother the god, we both shall scatter it.

Who are you, or whose daughter are you? How may we know you?

I am Sirī and Lakkhī, they know me as one of extensive wisdom;

Being asked, give permission, let us dwell near you.

When asked by me, Lakkhī, tell me, how may we know you?

Having overcome all hunger and thirst, whoever is constantly engaged day and night;

And does not neglect the benefit when the time has come, he is agreeable to me, and I would dwell with him.

One who treats kindly, kindly in speech, of smooth speech, even having attained greatness, humble in conduct;

In that person I become extensive, just as the beauty of a wave of the ocean.

Whether working for benefit or for harm, openly or in secret, practises only kindness.

One who would never utter harsh speech, I am devoted to him whether dead or living.

Him, blazing in appearance, behaving unrighteously, I avoid like a place of dung.

For neither good fortune nor misfortune is another the doer for another.

Come down from the tree branch, I shall become your wife for nothing.

A hind and a bird are unsuited, seek another husband.

Obtain me with noble inspiration, announce me if you wish.

Not with noble inspiration do you desire me as your husband.

Leads him with smooth words, like a cat does a cock.

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

Is freed from the confinement of enemies, like a cock from a cat.

One who practises the Teaching sleeps happily, in this world and the next.

Standing on one foot, he instructs only on the Dhamma."

Having eaten egg and young, he speaks: "The Teaching is the Teaching."

By speech but not by body, he is not determined upon that teaching.

Having the Teaching as his banner, good in villages and towns, difficult to know by a foolish person.

Destroy this wretched one, this one is not worthy of communion.

You should tell Nandiya by name, our own son the peacock;

Your mother and father are old, they wish to see you.

To wrongly eat that royal almsfood, I do not dare, brahmin.

Then I, happy and freed, might perhaps see my mother.

Nandiya by name, a handsome quadruped.

Having strung the bow, the Kosalan armed himself with an arrow.

Then I, happy and freed, have come to see my mother.

See, the fool doing a secret deed openly, does not understand.

For fenced in by a rope, with crooked lips and lowered face.

And he is more foolish, my dear, the hawk whom you carry.

Then by what is Senaka a fool? Tell me this when asked."

By that he will abandon himself, and she will not be his.

Self is better, and the supreme is better, dear things can be obtained later by one whose purpose has been gathered.

Subtle and with a sharp point, who wishes to buy a needle?

With a compact striking-head, firmly set, who wishes to buy a needle?

Who in this smiths' village, wishes to sell a needle?

Who in this smiths' village, wishes to sell a needle?

Only teachers know, work well done or badly done.

He would invite me through you, and whatever other wealth is in the house.

Many people with snares in hand, yet it does not occur to me to eat.

Living at ease, eat, Tuṇḍila, for we have been nourished for the sake of meat.

Take the new cosmetic, whose odour is never cut off.

And what is the new cosmetic, whose odour is never cut off.

And morality is a new cosmetic, whose odour is never cut off.

On the full moon day of the full moon, even while delighting, they give up life.

Overpowered by it, I cry miserably, friend, why indeed do you abandon me?

A friend protecting a friend, the crab seized the snake.

I ask you, O one with long eyes, then for what reason were both seized?

If he dies, my suffering would be not small, both I and he would not exist.

Sweet and fat and soft flesh, even crows having seen me would harass me.

Release me and the crow quickly, before the poison strongly overcomes the mortal.

And having seen the man happy and healthy, I will release the crow just as the snake.

Ānandabhadda was the crab, and I then was the brahmin, the Teacher.

Having climbed a ripe long pepper tree, it wails "Mine, mine."

Having eaten the pepper they go, while that bird just laments.

Proceeds not according to due share for himself nor for relatives.

Not even once anything, he does not treat kindly his relatives.

Kings or thieves, or heirs who are disagreeable;

Having taken the wealth they go, while that man just laments.

By that he attains fame, after death he rejoices in heaven.

Is he better than you, or equal, tell me the name of the other and also of yourself.

But I tell you my name, I am Sakka, the lord of the thirty-three.

I ask you, O king of gods, about this matter, passed away from here, what happiness does he obtain?

He obtains praise in this very life, and he goes to heaven at the breaking up of the body.

And having seen the monk and you, Sakka, I will make merit not trifling.

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

Having abandoned conceit, I shall pay respect, having heard your well-spoken words, lord of gods.

This is one factor of theft, you are a scent-thief, sir."

Then for what reason is one called a scent-thief?"

One of such impure conduct, why is he not so called?

I have no word for him, but him I am fit to address.

Even a hair-tip of evil appears like a cloud.

Speak again, demon, whenever you see such a thing."

You yourself, monk, should know by what one goes to a good destination.

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

Hear this, brothers born of the same mother, he praises only us.

You are eaters of leftovers, you are not leftovers eaters.

Sustaining ourselves only on scraps, if we are blameworthy to you;

Who then would be praiseworthy to you?

Sustaining yourselves only on scraps, I consider you to be leftovers eaters.

Eat the remainder, those people are eaters of leftovers.

Then for what reason are you lean, O crow?

For one whose heart is always agitated, whence comes strength to the crow?

The almsfood obtained does not satisfy, therefore I am lean, O quail.

Then for what reason are you fat, O quail?

Sustaining myself with whatever is obtained, therefore I am fat, O crow.

For one whose measure is well-restrained, livelihood is easily obtained.

With his beard well-trimmed, my friend indeed looks splendid."

At long last having obtained a barber, I had that hair removed today.

Then why indeed, my dear, does it jingle at your neck?

I am learning from them, do not think it was done in jest.

I will have one made for you, my dear, and I also give you a gem.

Having informed you, I go, your sight is dear to me.