1. The Chapter about Kāliṅga

301. The Cūḷakāliṅga Birth Story (4-1-1)

"Open this door for us, let them enter the city of King Aruṇa;

Well-protected by the lion, well-trained Nandisena."

Victory for the Kaliṅgas who endure the unbearable, defeat and calamity for the Assakas;

Thus indeed was spoken by you, practitioner of the holy life, the upright do not speak what is false.

The gods have gone beyond false speech, truth is the supreme wealth among them, Sakka;

That was spoken falsely by you, king of gods, dependent on what, Maghavā, great Inda?

Have you not heard, brahmin, when it is being spoken, that the gods do not envy manly effort;

Self-control, concentration, an undivided mind, steadfastness and going forth at the proper time;

And firm energy and manly effort, by that very thing there was victory for the Assakas.

The Cūḷakāliṅga Birth Story is the first.

302. The Mahāassāroha Birth Story (4-1-2)

Giving a gift to those unworthy of gifts, he does not bestow upon those worthy of gifts;

Having met with disaster in misfortunes, he does not find a companion.

Giving a gift to those unworthy of gifts, whoever bestows upon those worthy of gifts;

Having met with disaster in misfortunes, he finds a companion.

The seeing of the distinction of association and enjoyment perishes among ignoble qualities, among the fraudulent;

But what is done among the noble ones and among the upright, is of great fruit even if small among such ones.

He who formerly had good done for him, did what is very difficult to do in the world;

Whether he would do afterwards or not do, he is absolutely worthy of veneration.

The Mahāassāroha Birth Story is the second.

303. The Ekarāja Birth Story (4-1-3)

Having formerly enjoyed the unsurpassed, successful types of sensual pleasure, a master, the sole king;

Now thrown into the difficult purgatory, would you not give up your former beauty and power?

10.

Patience and austere asceticism were formerly wished for by me, O Dubbhisena;

Now having obtained that, how then, O king, should I give up my former beauty and power?

11.

All indeed are thus accomplished, O famous one, O wise one, O one able to endure;

And having obtained former lofty fame, would you not give up your former beauty and power?

12.

Having dispelled happiness by suffering, O lord of men, or suffering by happiness, O you who endure the unbearable;

The peaceful ones in both states, being perfectly calmed in themselves, become equal in happiness and in suffering.

The Ekarāja Birth Story is the third.

304. The Daddara Birth Story (4-1-4)

13.

These ill-spoken words in the human world torment me, O Daddara;

"Frog-eater, dweller by the water's edge," the non-venomous ones curse me, a venomous snake.

14.

Banished from one's own kingdom, gone to another country;

One should make a great storehouse, for depositing ill-spoken words.

15.

Where they do not know a man, by birth or by discipline;

One should not have conceit there, dwelling among unrelated people.

16.

For one dwelling in a foreign land, even by fire;

It should be endured by the wise, even a slave's threat.

The Daddara Birth Story is the fourth.

305. The Sīlavīmaṃsana Birth Story (4-1-5)

17.

There is no secret place in the world, for one doing evil deeds;

The forest beings see, that the fool imagines as secret.

18.

I do not see a secret place, nor is an empty one found;

Where I do not see another, that is not empty for me.

19.

Dujjacca and Sujacca, and Nanda and Sukhavaḍḍhita;

Vejja and Addhuvasīla, they gave up the principle, desiring her.

20.

And how would the brahmin give up, who has gone beyond all phenomena;

He who maintains the teaching, resolute, striving for truth.

The Sīlavīmaṃsana Birth Story is the fifth.

306. The Sujāta Birth Story (4-1-6)

21.

"What are these round fruits, O king, placed in the bronze vessel;

Reddish and lovely, tell me this when asked."

22.

Those which before you, goddess, shaven-headed, wearing rags;

Picked with hands at your hip, that is your jujube fruit.

23.

She is burnt, she does not delight, wealth abandons her;

Lead her back to that very place, where she will cook jujube.

24.

"These things happen, great king, to a woman who has attained prosperity;

Be patient, O king, with Sujātā, do not be angry with her, O bull among charioteers."

The Sujāta Birth Story is the sixth.

307. The Palāsa Birth Story (4-1-7)

25.

Brahmin, knowing this foliage to be without consciousness, not hearing, not knowing;

You who are strenuous in energy, constantly heedful, ask about sleeping happily - for what reason?

26.

Heard of from afar and lofty is the tree, standing in a place, having the nature of a dwelling for beings;

Therefore I pay homage to this foliage, whatever beings are here, they are the cause of wealth.

27.

I will do for you according to my ability, seeing gratitude, brahmin;

For how, having come into the presence of the good, could your efforts be in vain?

28.

Beyond the Diospyros tree is a wave-leafed fig tree, surrounded, a former sacrifice, eminent;

At its root a treasure is buried, without an heir - go and dig it up.

The Palāsa Birth Story is the seventh.

308. The Sakuṇa Birth Story (4-1-8)

29.

We have done your task, with whatever strength we had;

King of beasts, homage to you, may we obtain something.

30.

For me who feeds on blood, always doing cruel deeds;

Being between my teeth, that you live at all is much.

31.

One who is ungrateful, who does nothing, who does not make amends for what was done;

In whom there is no gratitude, association with him is useless.

32.

From whom, by service done in his presence, the disposition of a friend is not obtained;

Not envying, not reviling, one should slowly withdraw from him.

The Sakuṇa Birth Story is the eighth.

309. The Chavaka Birth Story (4-1-9)

33.

All this has been done as the last, both do not see the Teaching;

Both have fallen from their nature, he who teaches the sacred hymn;

And he who studies the sacred hymn.

34.

He eats rice of fine grain, pure, with meat sauce;

Therefore I do not practise this, the teaching practised by sages.

35.

Wander forth, the world is great, other living beings too are cooking;

Let not wrongdoing practised, like a stone a pot, break you.

36.

Shame on that gain of fame, and gain of wealth, brahmin;

Whatever livelihood is by downfall, or by unrighteous conduct.

The Chavaka Birth Story is the ninth.

310. The Sleeping Place Birth Story (4-1-10)

37.

The earth with its surrounding ocean, girdled by the sea;

I would not wish for it together with blame, thus, Seyya, understand.

38.

Shame on that gain of fame, and gain of wealth, brahmin;

Whatever livelihood is by downfall, or by unrighteous conduct.

39.

Even if, having taken a bowl, one should wander forth homeless;

This very livelihood is better, than seeking by what is not the Teaching.

40.

Even if, having taken a bowl, one should wander forth homeless;

Not harming another in the world, even that is better than kingship.

The Seyya Birth Story is the tenth.

The Kāliṅga Chapter is the first.

Its summary:

Opening and Acceptable, Successful-Excellent, then Daddara, Evil-Great-Secret;

Then Koli, Leaf-Excellent and Hand, the last with Ocean-Excellent - ten.

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14. The Book of Birth Stories-1

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1.

The Chapter about Kāliṅga

301.

The Cūḷakāliṅga Birth Story (4-1-1)

302.

The Mahāassāroha Birth Story (4-1-2)

303.

The Ekarāja Birth Story (4-1-3)

304.

The Daddara Birth Story (4-1-4)

305.

The Sīlavīmaṃsana Birth Story (4-1-5)

306.

The Sujāta Birth Story (4-1-6)

307.

The Palāsa Birth Story (4-1-7)

308.

The Sakuṇa Birth Story (4-1-8)

309.

The Chavaka Birth Story (4-1-9)

310.

The Sleeping Place Birth Story (4-1-10)

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