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 Self-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.

They follow after, they pursue, for women are for the sake of wealth."

The ocean, the brahmin, the king, and also a woman, O lord of birds.

They do not fill the sea, for due to deficiency it is not filled.

Would desire even more learning, for due to deficiency it is not filled.

Having dwelt there, collected with various treasures;

He aspires to the far shore of the ocean, for due to deficiency it is not filled.

Brave and powerful, bringers of all sensual pleasures;

She would desire a ninth, for due to deficiency it is not filled.

All women are like branches of thorns, all women go for the sake of wealth.

With his own hand he might make a sound, who would entrust all his heart to women.

The nature of women is hard to know, like a fish's course in water.

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 state."

One may sit beside even a snake of fierce heat, but one alone should not converse with a woman alone.

They afflict one whose mindfulness is not established, like a group of ogresses on an island afflict merchants.

They swallow a man's property, like a timiṅgala swallows a makara in the ocean.

Women flow towards the negligent, like rivers into the salt water.

Even one such as fire itself, those who slay through lust and hate burn him.

They excessively entwine him whose mind is infatuated, like the māluva creeper a sal tree in the forest.

Women laugh and chuckle, like Sambara skilled in a hundred tricks.

Though guarded, commit adultery against their husbands, like a Titan dwelling within the heart.

Gone under the control of women, he does not shine, like the moon eclipsed by Rāhu.

More than that, one undergoes disaster, gone under the control of women, full of longing.

Indeed, women resort to the low, they delight like flies on a corpse.

The snare and net of Namuci laid out, the one with vision, longing for happiness, should avoid.

He will exchange the divine realm for hell, like a merchant for a gem leading to ruin.

He goes, undetermined, tumbling down, like a chariot drawn by a vicious donkey on a side road.

Having dwelt in the animal realm, he is not released from the domain of the king of ghosts.

Women destroy the negligent, and lead them to an unfortunate realm.

And nymphs dwelling in golden mansions, for those who walk desiring not women.

For rebirth in the domain without lust, for those who walk desiring not women.

Not hard to obtain by the quenched, by the pure, for those who walk desiring not women."

Ānanda was the king of vultures, and Sāriputta was Nārada;

The assembly was the Buddha's assembly, thus remember the Jātaka."

You kill women and men, deluded one, for the sake of meat or for the reason of wealth."

My husband is the Blessed One, the protector of the earth, he eats meat, venerable sir, of such a kind."

Having reached the inner palace right early, you should tell that to me in the presence of the king."

Having reached the inner palace right early, I shall tell that to you in the presence of the king."

Kāḷa, having taken the cook, approached the king;

Having approached the king, spoke these words.

He kills women and men, and you eat the meat."

Why do you abuse him who is doing my benefit?"

When the assembly was exhausted, died eating himself.

Having destroyed sons and abandoned relatives, having wandered about, he eats only himself.

Do not you, like a fish, O lord of bipeds, make this entire country empty."

Not having obtained the rose-apple slice, he died at its elimination.

Not having obtained human flesh, methinks I will give up life."

You do not deserve, dear son, to eat what ought not to be eaten."

I will go there, where I shall obtain such as this.

Whose sight of me you do not delight in, brahmin."

And you, wretch, perish, where you have gone may we not hear of that."

They will banish you from the kingdom, just as the young man addicted to drink."

While desiring a nymph, he neither ate nor drank.

Thus are human sensual pleasures, in the presence of divine pleasures.

Not having obtained human flesh, methinks I will give up life."

By eating their own kind, all went to destruction.

You ate what ought not to be eaten, O king, therefore they banish you."

Not standing, you prattle 'I am standing,' O practitioner of the holy life;

Is this befitting an ascetic, and do you think my sword is a heron's feather?"

A thief in the world they call unestablished, bound for the realm of misery, doomed to Niraya Hell, having passed away from here.

Having sacrificed a sacrifice with him, thus you will go to heaven."

Tell me this matter, brahmin, what do you wish? I give you today what you desire."

I have come here for your very purpose, hear the verses connected with the ultimate reality."

For this is the supreme support for people, that the wise become dispellers of sorrow.

What indeed do you grieve for, Sutasoma? O foremost of the Korabyas, let me hear this word of yours."

But the teaching of the virtuous practised of old, that pledge to the brahmin I regret.

Having given that pledge to the brahmin, guarding the truth, I shall return again."

Would return again to the hand of an enemy, O foremost of the Korabyas, for he would not approach me.

Having obtained sweet, dear life, O king, whence will you come to my presence?"

For that does not protect a man from unfortunate realms, for whose sake one would speak falsehood.

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."

Released by you, having become free of debt, guarding the truth, I shall return again."

Having given that pledge to the brahmin, guarding the truth, return again."

Having given that pledge to the brahmin, guarding the truth, I shall return again."

"Let me hear the verses worthy of the good, which heard by me may be for my welfare, O Brahmin."

That association protects one, not frequent meeting with the unvirtuous.

Having understood the Good Teaching of the virtuous, one becomes better, not worse.

But the teaching of the virtuous does not approach ageing, the virtuous indeed declare this among the virtuous."

Farther than that, indeed, they say, is the principle of the good and the bad, O king."

Four thousand, quickly take them, brahmin."

Know for yourself, Sutasoma, what verse is there by name worth a thousand?"

I, like the great ocean with rivers, am not satisfied with well-spoken words, dear son.

Thus too the wise, O foremost king, having heard, are not satisfied with well-spoken words.

That very thing I attentively listen to, for there is no satisfaction in me with teachings, dear son."

Why do you abuse me because of sensual pleasure? I go to the presence of the man-eater."

Horse riders and those who are archers - let us deploy the army, let us slay the enemy."

Remembering such a former service, how could I betray him, O lord of men?"

A speaker of truth, guarding the truth, he went to where the man-eater was."

Having given that pledge to the brahmin, guarding the truth, I have returned again;

Perform the sacrifice, devour me, O man-eater."

When smokeless, cooked and well-done, let me hear the verses worthy of the good."

And these verses assert the Teaching, where do the Teaching and what is not the Teaching meet?

There is no truth, whence the Teaching? What will you do with learning?"

Both of them, after death, become equal, why do you call me unrighteous?"

You ate what ought not to be eaten, O king, therefore you are not righteous."

You have come again to the hand of an enemy, you are not skilled in the principles of the warrior class, O king."

Therefore I, having abandoned the principles of the warrior class, guarding the truth, have returned again;

Perform the sacrifice, devour me, O man-eater."

All this you obtain there as master, what benefit do you see in truth?"

Ascetics and brahmins established in truth, cross to the far shore of birth and death."

You have come again to the hand of an enemy, surely you have no fear of death, O lord of men;

You are of active mind, a speaker of truth."

The path to the world beyond has been purified, established in the Dhamma, who would fear death?

Without remorse I shall go to the world beyond, perform the sacrifice, eat me, O man-eater.

The path to the world beyond has been purified, established in the Dhamma, who would fear death?

Without remorse I shall go to the world beyond, perform the sacrifice, eat me, O man-eater.

The path to the world beyond has been purified, established in the Dhamma, who would fear death?

Without remorse I shall go to the world beyond, perform the sacrifice, eat me, O man-eater.

The path to the world beyond has been purified, established in the Dhamma, who would fear death?

Without remorse I shall go to the world beyond, perform the sacrifice, eat me, O man-eater."

His head would split into seven pieces, whoever would not accept such a speaker of truth."

Even having heard the verses, my mind delights in the Teaching."

That association protects one, not frequent meeting with the unvirtuous.

Having understood the Good Teaching of the virtuous, one becomes better, not worse.

But the teaching of the virtuous does not approach ageing, the virtuous indeed declare this among the virtuous."

Farther than that, indeed, they say, is the principle of the good and the bad, O king."

Joyful, pleased, glad at heart, delighted, I give you, my dear, four boons."

Greedy for flavour, devoted to misconduct, what boon will you give, O one of bad character?

This quarrel and contention visible here and now, what wise person, knowing, would go forth to it?"

Choose, my dear, unshaken, even giving up life, I will indeed give."

May he see him healthy for a hundred years, this is the first of boons I choose."

May you see me healthy for a hundred years, this is the first of boons I give."

Such lords of the earth he did not devour, this is the second of boons I choose."

I do not give such lords of the earth, this is the second of boons I grant."

Restore them to their own realm, this is the third of boons I choose."

I restore them to their own realm, this is the third of boons I grant."

Refrain from human flesh, O king, this is the fourth of boons I choose."

How then could I desist from this? Choose another, a fourth of boons."

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

I am not able to be prevented, choose another boon, my dear."

Like a drunkard having drunk a beverage mixed with poison, by that very deed he becomes afflicted in the hereafter.

Like one afflicted having drunk medicines, by that very deed he becomes happy in the hereafter."

Because of this I have entered the forest, how then could I give you that boon?"

'Choose, my dear,' thus you said to me, thus you spoke, but it does not agree with you."

Because of human flesh I have approached, how then could I give you that boon?

Choose, my dear, unshaken, even giving up life, I will indeed give."

Having given a boon, quickly fulfil it, by this be accomplished, O foremost king of gods.

Limb, wealth, and even all of life, a man should abandon, remembering the teaching."

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

And if you request me for this matter, this boon too I give to you, my dear.

You too, my dear, do my word, having gone, let us both set free."

I too, my dear, do your word, having gone, let us both set free."

Never be treacherous to this king, promise me a truthful acknowledgment."

We will never be treacherous to this king, we promise you a truthful acknowledgment."

Just so may this king be to you, and may you be to him just as sons."

Just so may this king be to us, and we too shall be to him just as sons."

Having consumed it like ambrosia as Inda does, having left it, how can you alone delight in the forest?"

They delighted you like Indra among the gods, having left them, how can you alone delight in the forest?"

Having slept happily in the middle of the bed, having left it, how can you alone delight in the forest?"

Much fine singing and fine music, having left it, how can you alone delight in the forest?"

Equipped with horses, elephants, and chariots, having left it, how can you alone delight in the forest?"

Like the dark fortnight, O king, is the meeting with the bad.

I did an evil action, by which I go to an unfortunate realm.

Like the bright fortnight, O king, is the meeting of the good.

I will do wholesome action, by which I go to a good destination.

Even so is the meeting of the bad, not enduring the journey, like water on dry ground.

Thus indeed is the meeting of the good, long-lasting like water in a lake.

But quickly indeed the meeting of the bad disappears, therefore the principle of the good is far from the unvirtuous."

She is not a wife who does not fear her husband, they are not sons who do not support the aged.

Having abandoned lust and hate and delusion, those speaking the Teaching indeed become peaceful ones.

But they know one speaking, teaching the Deathless state.

The sages have well-spoken words as their banner, for the Teaching is the banner of the sages."