That siṃsapā tree, made of hardwood, without sapwood, standing where does it not fall from above.

Well held together by them, pressed by force, standing evenly, from above it does not fall.

Well supported, he does not fall from glory, like a pericap bearing the weight of the rafters.

By removing it, he makes it sweet, O king; but removing only a thin layer would make it unpleasant.

Acting in conformity with the Dhamma, proceeding thus, he would make prosperity, not harming another.

Like a lotus opened by the fire-like sun, neither mud nor dust nor water clings to it.

Such a one is not stained by defilement of action, just as a lotus arisen in ponds.

Surely Manoja is being killed, the king of beasts, my friend.

Such friends are not to be found, a friend can be obtained by me while living.

See Manoja sleeping, this is the instruction of the mountain.

See Manoja sleeping, submerged in his own blood.

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

See the highest one associated with low people, the lord of beasts, swept away by the force of the excellent arrow.

Approaching the excellent, one rises quickly, therefore one should associate with what is higher than oneself."

O deity dwelling in the Maghadeva tree, come out and eat.

Both you, young man, and the almsfood will become food.

People, perceiving death, will not bring you almsfood.

And a man to bring you almsfood here, will be very difficult to obtain when I am eaten.

You are approved by me, may you see your mother in safety."

May your mother see you safe, and may you see your mother.

And wealth has been obtained by me, and the king's word has been fulfilled.

I am bound by a snare, gone under the control of Nilīya.

Never have I heard or seen a bird speaking human speech.

What then will they do, if I have come under your control?

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

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

You are approved by me, may you see your relatives in safety.

I shall support my mother and father, the seniors who dwell in mountain caves.

A great fish has been caught by me, it carries me away with force."

I will pull you out, like a supaṇṇa does a snake."

Settle the quarrel, my dear, let the dispute be appeased.

I settle the quarrel, my dear, let the dispute be appeased.

This middle portion will be for the one established in righteousness.

Headless and tailless, the jackal carries off the red fish.

So I rejoice today, having seen my husband with a full face.

Being asked by me, my dear, tell me, how was it obtained by you?

The otters lost through contention, enjoy the red fish, deceitful one.

They run to the righteous one, for he is their leader;

Wealth is also lost there, and the royal treasury increases.

A person swallows it in the assembly, what is more difficult than that;

Whatever other difficult state there is, tell me this when asked.

But whoever would say "I give", that is more difficult than that;

Every other state is easy to do, know this thus, O Gentle One.

Now I ask Pukkusa, what is more difficult than that;

Whatever other difficult state there is, tell me this when asked.

But whoever, having given, would scatter it away, that is more difficult than that;

Every other state is easy to do, know this thus, O Gentle One.

Now I ask Senaka, what is more difficult than that;

Whatever other difficult state there is, tell me this when asked.

But whoever, having given, would not feel remorse, that is more difficult than that;

Every other state is easy to do, know this thus, O Gentle One.

He excels in all questions, as Senaka speaks.

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

By this suffering I am trembling, tell me, Senaka, this matter.

I think, brahmin, into your flour bag, a black snake has entered without your knowing.

Cut off today the uncertainty and doubts, see the serpent, release the bellows.

Then came out a snake of risen radiance, a venomous serpent, having spread its hood.

Are you one with the covering removed, all-seeing? Is your knowledge, brahmin, of fearsome form?

For by you my life was obtained today, and also you made safety for my wife.

Let them give you wealth from here too, Brahmin, having taken it, go to your own abode.

They, having met me, request, why do you not request me?

Therefore I do not request from you, may there be no aversion towards me.

And deprives another of merit, and does not live himself.

And enables another to obtain merit, and lives himself too.

Practitioner of the holy life, you are dear to me, speak what you wish to say.

Noble ones stand with a purpose, this is the request of noble ones.

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

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

Because of one monkey, calamity was made for the troop.

Having come under the control of his own mind, he would lie down like this monkey.

He becomes harmful to relatives, like a decoy bird to birds.

He becomes beneficial to relatives, like Vāsava to the deities.

One practises for the welfare of both, of oneself and of the other.

The wise one may look after a group, or also wander alone.

This is the final attainment of the supreme for one who has attained the highest knowledge, many people aspire to us."

A hundred thousand nirabbudas, I understand your life span, O Brahmā."

What is my former practice of asceticism and morality, tell me that, which I may understand.

That is your former practice of asceticism and morality, I recollect as one awakened from sleep.

That is your former practice of asceticism and morality, I recollect as one awakened from sleep.

You released it by force, overpowering; that is your former practice of asceticism and morality;

I recollect as one awakened from sleep.

That is your former practice of asceticism and morality, I recollect as one awakened from sleep.

For thus your radiant power stands illuminating the Brahma world."

Prosperous storehouses, now you make storage.

Having gone forth from instruction, now here you instruct.

Evil does not defile me who speaks the Teaching.

Even if speech is of great benefit, a wise one should not speak it.

Evil does not defile me who speaks the Teaching.

Like a blind buffalo in the forest, many people would wander.

Therefore, disciplined in discipline, they conduct themselves well-concentrated.

What are you to them, what are they to you, these great monkeys?

Of those overcome with sorrow, of the frightened, O tamer of enemies.

Then on my hind feet, a firm bond of creeper strands.

There I, unable to reach it, grasped the branch with my hands.

Treading over me with their feet, the monkeys went to safety.

Happiness was brought to those for whom I exercised kingship.

By a king, for the country, for the vehicle, for the army, and for the town;

The happiness of all should be sought, by a warrior who understands.

I saw it broken apart because of its fruit, having seen that I practise the going for alms.

And when the second came, there was a sound, having seen that I practise the going for alms.

For the sake of food they attacked it, having seen that I practise the going for alms.

I saw it pierced because of sensual pleasure, having seen that I practise the going for alms.

King Nimi of the Videhas, and Dummukha of the Pañcālas;

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

I too shall wander alone, Bhaggava, like a bird released from a man's hand.

Having seen that, I went forth, you just wander, I shall wander.

Bearing a dart on my chest, moving heroically in battle.

The well-done deeds in battle, and the messenger missions sent.

For thus to the potter, I was given as a dung carrier.

When benefit fails, they abandon him, like a warrior his camel with disease.

His benefits fall apart, those that were longed for.

His benefits increase, those that are longed for.

Be all grateful, you shall dwell long in heaven."

That elephant is not seen, where has Somadatta gone?

He lies fallen on the ground, alas the elephant is dead.

It is not good for an ascetic that you grieve for the departed.

Love arises in the heart, it is not possible not to grieve for that.

Therefore, sage, do not weep, the good have said that weeping is useless.

Let us all come together and weep, for each other's relatives.

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, Vāsava.

Those today are white, Susīma, having seen this, practise the Dhamma, it is the time for the holy life.

"I will do what is beneficial," thus I spoke falsely, forgive this one offence, O foremost king.

Exercise kingship and look upon me, do not run after what is temporal, O lord of men.

Swaying like a dark coral creeper, she goes among men as if enticing them.

Having taken a stick, trembling, walking bent like a roof beam.

Seeing "I too will be thus," I do not delight in the house, it is the time for the holy life.

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

Bearing both that and me with this great body, you do not tremble.

You tremble frightened, for what purpose, Koṭasimbali?

This one, having eaten banyan seeds, wave-leafed figs and glamorous figs,

And holy fig seeds, will defecate on my trunk.

They will envelop me, they will make me a non-tree.

By this bird species, having brought seeds, they were destroyed.

Therefore, O king, I tremble, seeing the future danger.

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

"Do you know, brahmin, who alone grieves much?"

Vāseṭṭha made smoke, unwearied day and night.

Approached for the rains residence, near the smoke-maker.

Whether coming or going, those goats of his perished.

Entered the mountain fastnesses, and the sources of rivers.

The brahmin was lean and discoloured, and suffering from jaundice.

He alone grieves much, like the smoke-making brahmin.

Who cognizes this of mine, who will answer that for me?

I cognize this, I reply to you.

How do you cognize this, how do you answer me?

While they are sleeping, I stay awake, O deity.

While they are awake, I am asleep, O deity.

Thus I cognize this, thus I reply to you.

Well do you cognize this, well do you answer me.

With dry and unsalted, see the fruit of a lump of flour food.

These women like nymphs, see the fruit of a lump of flour food.

I ask you, increaser of the realm, very joyful in mind you speak.

I was a worker for others, a hired servant restrained in morality.

Accomplished in good conduct and morality, calmed, without mental corruptions.

I gave food made with flour to the Buddhas, devoted, with my own hands.

I experience this kingdom, prosperous, the best of lands.

Do not, O king, be unrighteous, protect the Teaching, O lord of Kosala.

The noble conduct, O fair Kosalan princess, the Worthy Ones are agreeable for me to see.

What good action did you do, by what are you so beautiful, O fair Kosalan princess?

Restrained and living righteously, virtuous and of blameless appearance.

Delighted, glad, myself, this is such a fruit of that action for me.

For then the branch was shaken, by a human being or by a deer.

Will make me lean and pale, like a branch, O scorcher of foes.

Will make me lean and pale, like a branch, O scorcher of foes.

Will make me lean and pale, like a branch, O scorcher of foes.

Surely that was declared by him, who shook that branch.

For then the branch was shaken, by a human being or by a deer.

Having killed and covering with branches, fear will come to me.