The Collection of Minor Texts

Understanding this, the wise one should take up what is incontrovertible.

Thus the sage, endowed with the power of energy, untiring finds peace of heart.

You will long regret it, like the merchant Seriva.

Raises oneself up, like a small fire when fanned.

Bārāṇasī inside and out, that is the worth of a measure of rice.

The peaceful superior persons in the world are called those of divine qualities.

The deity supports others too, why should the deity support only his own generation?

I have fulfilled the holy life, know this, village chief.

The divine messengers have appeared, it is time for my going forth.

That king indeed sleeps happily, having no longing for sensual pleasures.

See Lakkhaṇa coming, honoured by the assembly of relatives;

But see this dark one, indeed very low among relatives.

Better to die by the banyan tree than life by a branch.

Curse on that country, where a woman is the leader;

Those beings are despised too, who have come under the control of women."

The wind-deer dependent on the thicket, Sañjaya led into control through tastes."

Having let seven occasions pass, one cannot exhort him."

Breathing on the ground with one ear, nephew was defeated by six parts."

For cold things born of wind, both are undefeated."

No living being would kill a living being, for one who kills living beings grieves.

The wise are not freed thus, freedom for a fool is bondage.

We will drink water with a reed, you will not kill me.

I shall go to another sepaṇṇi tree, your fruits do not please me."

They are not to be killed, we are to be killed, this is not proper - killing the weak."

Better is the thoroughbred horse, just yoke me, O charioteer."

When the thoroughbred exerts speed, the mares fall behind there.

A person gets satisfied even with excellent food.

But having heard the words of the well-restrained, the supreme elephant remained in all good qualities.

I think from frequent seeing, the dragon developed affection for the dog.

To the one who spoke pleasingly, he lifted the heavy burden;

And he gained wealth, and was satisfied with that.

Then they would yoke Kaṇha, and he would pull that load.

Eat your chaff at ease, this is the characteristic of long life.

We would rather give up our life among the asuras, let not my birds be without their nests.

And the tail feathers a fathom long, I will not give you my daughter for a dance.

When they dispute, then they will come under my control.

And what the female fish thinks of me, he has gone to another delight.

Mother and father have gone out, O fire deity, turn back.

Resort to the directions, you with twisted limbs, fear is born from refuge.

"Praiseworthy in this very life, and a good destination in the life to come."

The deceiver succeeds, like Baka with the crab.

Where the slave-born standing, thunders pompously.

I shall not do what is ignoble, here, take the alms.

Hanging on to misfortune's foot, grieves like Mittaka.

Not having followed the pigeon's word, lies as if fallen into the hands of enemies.

Thus he lies faultless, like Veluka's father.

For the stupid one will kill a mosquito, the son split open his father's head.

See the wretched Rohini, who having killed her mother, grieves.

The fool loses the goal, like a monkey in a garden.

The fool loses the goal, like Koṇḍañña with liquor.

The Cetās killed Vedabba, they all met with disaster.

The goal is the star of the goal, what will the stars do?

Now I shall sacrifice, as many people are unrighteous.

I see myself, as I wished so it became.

I see myself, lifted from water onto land.

By this reason I know this is not good liquor.

By this reason I know this tree has no sweet fruit.

Develops wholesome qualities for the attainment of security from bondage;

Would progressively reach the destruction of all fetters.

Develops wholesome qualities for the attainment of security from bondage;

Would progressively reach the destruction of all fetters.

Truth, Teaching, fortitude and giving up, that one transcends what is seen.

Skill, wisdom like the sun, that one transcends what is seen.

For by beating a hundred was gained, by over-beating it was lost.

The wealth gained by beating, father lost by over-beating.

They are impassioned and impudent, like a flame consuming all;

Having abandoned them I will go forth, developing seclusion.

A wife maintained is like being in the egg, who indeed would trust in them.

Live the holy life, monk, then you will not forsake happiness.

The nature of women is hard to know, like the path of fish in water.

Such are worldly women, the wise do not get angry at them.

Since obtaining the one with beautiful eyes, wish gave birth to wish.

And I do not see that place, from where I might bring my own child.

In a person never seen before, one may surely place trust even in them.

I would take back what was vomited; better for me is death than life.

That victory indeed is well won, which having been won is not lost again.

Like breaking Varuṇa firewood, one regrets it later.

Even if one were to give him the whole earth, one would not satisfy him.

A floating log is better than some people.

The wind carries away one standing alone, even a great tree.

Pierce the crow with sorrow, and free me from sorrow.

Having mounted the straight path, with loving-kindness and compassion.

A lotus pond and unripe sandalwood, gourds sink and stones float.

Both had boils appear, I do not see Illisa.

Then came the son of one whose son was killed, beating the harsh-sounding drum.

Both do not match, Bhimasena, your war-talk and this your struggle.

Having drunk that which causes loss of perception, we were not seen as monkeys.

You are now sitting on a rock, from which you will not escape alive.

In half a month one becomes a relative, beyond that one becomes like oneself;

How could I, for the sake of my own happiness, abandon Kālakaṇṇi, a long-time acquaintance?

Living according to the Teaching and being energetic, these six are the chief doors to good.

When results ripen they kill him, like having eaten a poisonous fruit.

See, the dragon with terrible poison is not killed because it is virtuous.

Having transcended auspicious rites and hate, having attained the bond and bondage, he never returns.

Release of the good is beneficial, having released evil one burns.

You got stuck on a mere blade of grass, but did not take a hundred coins.

Later when need arises, does not find a helper.

Swallow, swallow, you evil mixer, afterwards it will be bitter for you.

And one dear in food and drink, and a wise person when a purpose has arisen.

Fear follows from trust, like a deer mother from a lion.

Naked, not sitting near a fire, a sage devoted to searching.

Having arisen they cease, their subsiding is happiness.

Thus one should guard one's own mind, longing for a direction not gone to before.

And Panthaka lost in the forest, the evil one returned.

By a too-wise son, my mind was scorched.

Better is just one wise person, who understands the meaning of what is said.

Suffering in the guise of happiness overwhelms the heedless.

Better is just one wise person, who understands the meaning of what is said.

To whom shall I cry in the middle of the forest, when the protector acts with violence.

For one night or two nights, one lives painfully among enemies.

From sixteen to thirty-two, through excessive desire he encountered the wheel;

For a person struck by desire, the wheel revolves on his head.

If you fear that, dragon, you will surely become thin.

The thief, under pretext of being a wife, begs for oil and salt.

See, by hitting with a limp, villages in four directions were gained.

For Bāhiya, by being well-struck, pleased the king.

Bring this rice cake, do not destroy my share.

This mixer speaks falsely in fear, the old woman speaks truth.

Well then, this one belongs to your mule, for the donkey is father to the mule.

I speak about what I give, I do not speak about what I do not give;

This is the path of one in the middle of the barley field, know this hidden path.

There are not a hundred shells, from where would there be two hundred bronze vessels?

Mitacinti set free both who had gathered there.

She lies down tonight with broken wings, killed by the wheel, the advisor.

Having jumped over the fourth, you are fixed on the fifth.

Speech destroys the unwise, like the partridge who called too much.

See the fruit of reflection, I am freed from death and bondage.

This rooster does not know the right time from the wrong time.

Even the bound are freed there, where the wise shine forth.

These would act for the highest good in disaster, just as I, O grass reed, according to personal preference.

He proceeds to harm both himself and others.

He knows neither the curd nor the churning-stick, he conceives the churning-stick to be curd-drinking.

See the fruit of effort, having eaten mangoes without hearsay.

Having returned he would corrupt, enjoy pleasures, Katahaka.

Therefore not everything is good, nor is everything evil.

Having examined it they should take it, drink milk, Kalanduka.

Having deceived beings, that observance they call like a cat's.

It does not count as a tail, enough of this for you, Aggika.

Both do not match for you, your speech and what you have eaten, Kosiya.

Therefore I take away half a measure of grain, may my friendship not decay eternally.

We did not come under the control of female demons, that state of security came from great fear.

Today there is no dwelling on the earth in a great tree, resort to the directions, today refuge is our fear.

Avoid both of these, that happiness of attainment is without blemish.

Through meditation without thought, becomes reborn in the radiant realm.

Having caught the king of geese, you lose the gold.

A third and a fourth, this is your worms' hole.

Your interior is a thicket, you polish only the exterior.

Actions have failed on both sides, in water and on land.

Therefore they have no control, these crows who are our relatives.

Like the lizard family with the chameleons, he brings misfortune upon himself.

While you are being dragged away, the stick does not release from your hand.

All your rafters are broken, today indeed you shine.

There is no meat today for one worthy of meat, may you, sir, accept even a tail.

You lament about non-loss, O dispassionate descendant of Kosiya.

We stop, we do not reach the far shore, the great ocean keeps filling up.

That Sāmā will not experience the month of Kattika with the flower-red one.

Will I enter the elephant trap, for thus I am frightened by fear.

With its poisonous fruit, what will this great one become?

Makes that his food, just as the tiger did with Sañjīva.

One conquers the good with good, and the bad with bad;

Such is this king, drive away from the path, charioteer.

Conquer the miserly with giving, with truth the speaker of falsehood;

Such is this king, drive away from the path, charioteer.

Having heard the sound of the lion, the jackal dwelling in the cave;

He became frightened and terrified, and his heart was pounding.

Come, friend, turn back, why do you run away frightened?

If you wish to fight, friend, I will give you victory."

And honouring the brahmin's beauty, though hungry, I do not dare to eat.

You who, honouring the brahmin's beauty, though hungry, did not dare to eat."

May spirits not eat me, may you live for a hundred autumns.

May spirits eat poison, may you live for a hundred autumns.

It captured alive the content Kosalan army and lodgings.

Developing wholesome qualities for the attainment of security from bondage;

Would progressively reach the destruction of all fetters.

Cognize, O proud one, fear is born from refuge.

He is a relative and bond, he is a friend and my companion;

O one with fangs, do not be arrogant, the jackal is my living being.

Suhanu too is just like that, who is in Sona's range.

Evil meets with evil, the bad meets with the bad.

I revere you, golden-coloured one, illuminator of the earth, protected by you today may we dwell through the day.

I revere you, golden-coloured one, illuminator of the earth, protected by you today may we dwell through the night.

The thoroughbred horses draw him, just as geese the dark blue one.

Frequent the village outskirts, that is your mother's resort.

Even after living together for a long time one does evil, like the elephant to one of Inda's clan.

With such a one one should make friendship, indeed pleasant is association with a superior person.

Being satisfied with ghee and milk-rice, he burned down the leaf-hut that was made with difficulty.

Through intimacy, Sāmā licks the face of the lion, tiger and leopard.

'I give them to you', you say, Susīma, recollecting ancestors and great-grandfathers.

'I give them to you', I say, young man, recollecting ancestors and great-grandfathers."

Why do you not perceive when you have encountered a net and a snare?

Then one does not perceive even when encountering a net and a snare."

You lie with fangs exposed, from where has fear come to you?

Fear arisen from fearlessness even cuts off the roots.

Were cremated in this place; there is nothing in the world without a name.

This the noble ones pursue, this in the world is nameless.

Having eaten, monk, seek alms, do not let the time pass you by.

Therefore I seek alms without having eaten, lest time pass me by.

Having suddenly pounced upon it, through that it met its death.

With enemies departed, I rejoice, seeing what is good for myself.

Above, below, and across, with the immeasurable in every way.

Whatever action is done with measure, that will not remain there.

O Mahosadha, understand with what Kakantaka has become stubborn.

Despises the king Vedeha, the ruler of Mithila.

Therefore a wise person should not deteriorate, for even those with a sense of shame take up the burden.

Having considered this, I will go forth here, for I have no desire for sensual pleasures here.

The lions do not roar back at him, who is this lord of beasts?

Disgusted by his birth, the lions remain silent.

If there is a small house here, come, let us give him a small house.

Such a face is not that of a virtuous brahmin.

Now having drunk what are you doing, better to avoid evil people.

Now I will strike you down, this is our nature.

Look at that vile tree-monkey, worshipping the sun.

He has destroyed the fire offering, and broken two water pots.

Having scattered a whole handful of peas, he searches for one fallen pea.

We lose much for little, just like the monkey for a pea.

We are surrounded on all sides, how will there be escape?

There is still uncut fruit of the tree, just eat the tinduka fruits.

That mud overcame me, just as it does one who is weak;

That birth and existence, for a person who understands;

I was born a brahmin, and what was eaten was vomited.

Like Satadhamma, is not delighted even with gain.

The bad do not follow suit - the good people's way is hard to follow.

The bad go to hell, while the good are destined for heaven.

A long-distance shooter, a sharp-shooter, one who splits a great body.

Having made his brother secure, he attained self-control.

Why, having reached the gateway, do you retreat, elephant?

And having crushed the gateways, quickly enter, elephant.

But having drunk this sublime taste, thoroughbred horses do not become intoxicated.

Born in a noble family with virtuous behavior, he does not become intoxicated having drunk the finest taste.

Having abandoned its former nature, follows after him.

Taking him by the face, would turn him around in a circle;

Pebbles, sand, and schools of fish, so it is with a turbid mind;

Pebbles, sand, and schools of fish, so it is with an untroubled mind;

Though receiving the same worship, why has the mango bitter fruit?

Root is mixed with root, branches frequent branches;

Having descended low you consult, even the king of beasts will hear.

What is it to you there, Catumaṭṭha? Enter your hole, jackal.

That lion in the lion's community, alone roars differently.

They would know you by your voice, for yours is not the voice of your father.

Covered with a lion's skin, a worthless donkey roars.

Covered with a lion's skin, but braying he revealed himself.

The dragon by the beauty of the boat carries the faithful lay follower.

For by dwelling with the good, the barber goes to security.

Be reconciled as before, do not come under the power of anger.

I will make another bowstring, enough of the old one.

A man might not want her, do you believe this, Great Wise One?

Good fortune and misfortune never meet.

What she says "my husband from youth," there is no truth among women, they are women to be punished.

And for this evil unfaithful one, cut off her ears and nose while she lives.

For those who act violently and are unrestrained, surely there are no ones to stop them.

Falls from the state of heaven, is he not ruined by that much.

A jackal drank from it, knowing it was guarded by a lion.

The river does not become a non-river because of that, be patient if you care.

They will go to disaster, like the merchants with the demoness.

Will go safely to the far shore, like merchants on a cloud-horse.

One does not give them one's eyes, and behaves antagonistically.

By which a wise person should know a foe, having seen and heard.

I hope, dear one, your mother is not consorting with another.

Like a quail, you would lie in the rubbish heap simmering.

This one who has entered the storehouse speaks: "I did not see."

Having made an agreement for two months, for the meat of a thin aged ox;

We ask the brahmin, which of these should we choose.

There is benefit in good birth, but virtue is what we prefer.

Far stronger is the infatuation with jewels and earrings, and the longing for children and wives.

Having cut this too the wise go forth, without longing, having abandoned sensual pleasure.

All fear the lion, there is none equal in body.

That one becomes great there, not the fool though having a large body.

May I have friendliness with the Chabyāputtas, and may I have friendliness with the Kaṇhāgotamakas.

Immeasurable is the Community, but measurable are the creeping beings;

Snakes, scorpions, centipedes, spiders, lizards, and rats.

With neck like a peacock's, my husband Saviṭṭhaka.

Imitating him, the heron died entangled in moss.

This four-footed person, round like a banyan tree;

A person who praises himself is not pleasing to us.

I will act in such a way that the hunter will not come.

The hundred-feathered one from the treetop, led the young ones far away.

According to desire with desire, together with my dear husband.

Therefore than King Assaka, the insect is dearer to me.

Which are on the far shore of the ocean, better for me is the fig tree.

"I was deceived by the crocodile. Go now as you please."

They do not have such power as you have, O tree.

Skilled in snares and nets, he departs speaking thus.

Where with a single blow, the head was split open.

Then he encountered the acacia with its innate substance, where the eagle broke its head.

Having entered the assembly he explained the perception, but discipline does not protect one lacking wisdom.

Either no gain or gain of wealth, for such is the nature of begging.

I ask you, brahmin woman, what is below and what is above?

This one who has entered the storehouse, this is the one you seek.

He was destroyed along with his kingdom, the king went to non-being.

One should speak with an uncorrupted mind, words connected with truth.

The one who has gone far, whom they call, he has come to you, come now brahmin, eat.

Swans, cranes, and peacocks, when absent are worse.

When the stick was well grasped, he killed himself by speech.

You see through excessive speech, the turtle met with disaster.

And what the female fish thinks of me, he has gone to another delight.

Release me, noble ones, from the net, for nowhere is one killed in sensual pleasures.

Young lady, what is this state of yours today, that you, being caught, weep in the wilds?

To whom shall I cry in the middle of the forest, when the protector acts with violence.

If mice would eat the ploughshare, why would hawks not carry off the child?

Give a ploughshare to one who has lost a ploughshare for his son, do not let your son lose the ploughshare.

Of foolish human beings who do not see the noble Teaching.

With hanging breasts, braided hair, and marked ears;

You meditate alone at the foot of a tree, like a wretch.

I meditate alone at the foot of a tree, like a wretch;

Devoid of self-control and truth, is not worthy of the ochre robe.

Endowed with self-control and truth, that one truly deserves the ochre robe.

Do not do evil, which you will later regret having done.

The doer of good reaps good, and the doer of evil reaps evil;

Whatever kind of seed one sows, that kind of fruit one reaps.

One should do good to one who desires good, but should not associate with one who does not associate.

As a bird, knowing a tree is fruitless, would look for another - for the world is great.

Truth, Teaching, fortitude and giving up, that one transcends what is seen.

Truth, Teaching, fortitude and giving up, that one does not transcend what is seen.

He has one fault, what do you think about that?

One endowed with all factors is rare, patience is what we prefer.

For setting out at the wrong time, even if alone, many people

Having brought all enemies under control, like Kosiya would be happy.

Come, dragon, turn back, why do you run away frightened?

I will kill you with dung, let the foul one be killed by the foul.

Beyond that, brahmin, I desire, cure me, brahmin, who is led by desire.

But no one treats one led by desire, for what cure is there for one overcome by passion?

With firm strikers wielding their weapons, Takkasilā was surrounded on all sides.

Today a tumultuous noise rolls forth like lightning flashing from a thundercloud.

Like a mountain hard to overcome by wind, I am hard to overcome by one like you today.

You attack a solitary elephant, who will crush you like a reed with his foot.

Afflicted by heat and oppressed by thirst, they gnaw at the feet of that person.

He gnaws at that very learning there, and is called ignoble, like one with bad sandals.

For with a crooked and perverse one, it is not proper to associate.

He now lies curled up, like a lute with a broken string.

You are destroyed by well-played music, and being greedy, pursuing fish.

He is destroyed in the midst of relatives and friends, like a fish following a crocodile.

This is without reconnection, like sand cut by a sickle.

Thus one deteriorates from the good, just as I with the sickle.

Having eaten and drunk there, you should sleep without worry.

Not taking up the rod from home, not deceiving others;

With peaceful wings, very gently he meditates.

The twice-born does not protect us, thus the bird does not struggle.

The heart becomes exceedingly cool, and the mind becomes serene.

Thus that affection arises, like a lotus in water.

Tell something comprehensive, by which we might achieve our purpose.

And that is connected with virtue, brought about through patience;

The green mother is pleased that the little fish eat me.

When others plunder, he who has been plundered plunders.

Was he dear to you, the one with dark eyes, why do you weep, doorkeeper?

Gone from here he would harm the King of Death, harmed he would bring back here again.

That ground was prepared, do not be afraid, the dragon will not come.

He reached a great plane, he became king of all tuskers.

That one becomes great there, like the jackal among the tuskers.

He could be freed from bondage, and with the sickle go home.

I await my time, until the people fall asleep.

He calls me in the arena, 'Be a refuge for me, Kosiya.'

The pupil will not defeat you, you as teacher will defeat the pupil."

I think one will wander for long, for one will not get what one desires.

For desire has an endless range, homage to those free from desire.

And the being who devours time cooked the cooking of beings.

Fixed on necks, someone here must be deaf.

Eating such food, one gets smeared with evil.

Though eating, the wise one does not get smeared with evil.

For thus he moves the lip, surely he sees something higher.

Apart from moving the lip, he knows nothing.

For not in all instances was the charioteer questioned.

They indeed have perplexity about phenomena, like brothers about the kiṃsuka tree.

Come down from the tree, sālaka, come now let us go home.

Let us delight in the mango grove, you go home as you please.

Come, let him enter this dwelling, to completely remove the cold and disturbance.

He is a defiler, an angry one and base too, if we let him in he would defile the house.

Not adorned but excellent, and made by the arrow-maker.

With that I am struck in the heart, burning in all limbs.

Until my mind was unwise, I brought suffering upon myself.

Taking me by the arm, beat me with a stick.

Who, taking me by the arm, beat me three times.

That is Teaching, not animosity, thus the wise ones know it.

I will not give it to you as you ask too much, and I will not come to your hermitage.

I will not give it to you as you ask too much, and I will not come to your hermitage.

When the brahmin asked the dragon for the jewel, it simply disappeared from sight.

That was your food, why do you not eat now?

There, great brahma, even the water used to wash rice and chaff.

Knowing, having come to one who knows, I do not eat chaff.

For that long it travelled the course and supported its mother.

Then it sank right there, for it was one who did not know moderation.

For those without moderation sink, but those with moderation do not sink.

The merchants found iron and copper, tin and lead,

Silver and gold, many pearls and lapis lazuli.

Then there a fierce cobra, powerful with heat, struck them.

Through digging wealth was gained, through excessive digging it was lost.

He would spoil whatever is done, such is the nature of this family.

Though instructed by me through the people's connection, this one understands nothing.

Mother, father, brother, or his own sister, so I was instructed by Dasaratha.

All beings who depend on earth were Mandhātu's servants.

'Sensual pleasures give little gratification and much suffering,' thus understanding, the wise person.

The disciple of the Perfectly Enlightened One delights in the destruction of craving.

Then for what reason does Tirīṭavaccha, with his three staves, eat the best alms?

He extended his hand to me in my difficulty, and thus I crossed over when overcome with suffering.

Dear one, Tirīṭavaccha is worthy of gain, give him wealth and make sacrifices.

I am a messenger of that belly, do not be angry with me, O bull among charioteers.

I am a messenger of that belly, do not be angry with me, O bull among charioteers.

For how could a messenger not give to a messenger, we too are messengers of that same thing.

So may your nose grow again, give me the lotus, I beseech you.

So may your nose grow again, give me the lotus, I beseech you.

Whether they speak or do not speak, there is no growing of the nose;

Give me the lotuses, friend, I beseech you as a supplicant.

And if darkness were to rain down, then indeed that would be.

Having known that they cause sinking, one should avoid them from afar.

Like a fire, they quickly burn up that state.

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

Having known that they cause sinking, one should avoid them from afar.

Like a fire, they quickly burn up that state.

Sixteen cubits across, they say it rose up a thousand-fold.

Six thousand tree-deities danced there in seven groups.

I was then Sakka, your attendant.

In that perilous moment when death was arrayed, why did you not have trepidation.

In that perilous moment when death was arrayed, I gained vast and sublime inspiration.

For one making attachment to life would never do a hero's deed.

This husband of yours has come, why do you now run away.

The fame of women declines, therefore dear one I run away.

She sorrows for a long time, like a bhaddalī plant in a strong wind.

Overcome by him I cry pitifully, may he not abandon me who is equal to life.

On this earth bounded by four oceans, you were dear to me.

You were the best of those water-born ones, release my weeping husband.

Such is his wisdom, what then of other beings.

How without seeing the root, would one know a tree is established?

Blameworthy is the one who trusts, for whose sake trees were planted.

One with harsh speech becomes dear, in this world and the next.

The cuckoo with gentle speech, dear to many living beings.

Who illuminates the meaning and the Teaching - sweet is his speech.

If permitted by the relatives, I would speak one statement.

For there are young birds, wise and bearing radiance.

Look at his face when not angry, what will he do when angry?"

Why, friend, did you pollute the well that was made with difficulty?

It is the principle of fathers and grandfathers, you should not be upset about it.

May we never see your principle or what is contrary to principle.

Before, the wise person was like eyes on a tree for him.

The wise person should live equal to oneself in all duties.

Do not cut down the forest without tigers, may the tigers not be without forest.

Where did he go for alms, what faithful person did he approach.

You release me, venerable sir, being released I would go to the mountain.

Release Koṇḍañña, Kassapa, sexual intercourse has been done by you.

Come here, crane, the fierce crow is my friend.

Not having done your bidding, see, I have come wounded.

Indeed, human pleasures are not well enjoyed by birds.

The fierce crow is my friend, whose nest this is.

Not having done your bidding, see, I have come wounded.

Indeed, human pleasures are not well enjoyed by birds.

We exchanged beauty with the colour of collyrium in Kālinga.

All these should not be rejected, this is the word of former teachers.

Adorned, covered with a net of gold, with its charioteer - go wherever you wish.

Without moving, with minds quenched, the birds came to my hand before.

They surely do not think of me as before, either long gone or these are not the same ones.

And your mind is corrupted regarding these people, therefore we ascetics are frightened of you.

Who gives all desired pleasures, do you endure this suffering.

Fools would increasingly become angry, if there were no one to restrain them.

They will kill him there, and that will be my freedom.

Though speaking for his good, he conceives her as wishing his harm;

The woodpecker wishing his harm, he conceives as wishing his good.

When told words for his welfare, he takes them wrongly.

He conceives them as friends, like the young man the woodpecker.

For thus he spoils the bag, surely he will do something else.

We would spoil whatever is done, such is the nature of this family.

May we never see your principle or what is contrary to principle.

Having eaten it, a pregnant woman gives birth to a wheel-turning monarch.

The king will bring you this Internal fruit.

Being heroic and self-sacrificing, we obtain.

Having made an alliance with one, I freed a hundred from execution.

One may reach heaven after death, hear this, people of Kasi.

Laying down his bow and arrow, undertook self-control.

Now alone you meditate having gone apart, tiger, your strength is not found today.

Now they dwell together in one place, where established they are hard for me to overcome today.

Where deer conquered the fanged tiger, through concord they were freed from those with fang-power.

Those with skills and those without skills, the lucky one enjoys these.

Many pleasures arise, even in places with few sense bases.

Arise for the non-evil person, for the being who has done merit.

Let us destroy the light of the jewel, thus was our discussion.

Now we ask this, what do you think should be done here?

Its glory cannot be destroyed, depart, O pigs!

Eat your chaff at ease, this is the characteristic of long life.

Then you will see Sālūka, lying with a pestle over him.

The old oxen reflected, "Our chaff is better."

Among the deluded one gains, this is the instruction for you.

That livelihood through the lower world, or through unrighteous conduct.

That livelihood is better than searching through improper means.

If I had seven months here, I too would buy that fish hook.

Remembering that offering, you have shown respect.

"One who deceived his brother regarding the paternal inheritance is an evil-doer" means:

I wish for a choice village, and the brahmin woman for a hundred cows.

And that wretched slave woman Puṇṇikā desires a mortar.

A thoroughbred chariot for the son, jewelled earrings for the maiden;

And for that wretched Puṇṇikā, provide her with a mortar."

See, the dragon with terrible poison is not killed because it is virtuous.

One who has noble conduct and behaviour is called virtuous.

With the breaking up of the body, the virtuous one is reborn in a good destination.

As long as he maintains it, so long he dwells in happiness.

Then naked and wretched, afterwards the fool suffers.

Afterwards the dull-witted one is tormented, just like the mixer who broke the pot.

By eighty thousand, Supatta was surrounded.

The freshly cooked royal food from the king's great kitchen.

I did my duty to my master, I did not make a wound to my nose.

This body quickly dries up, like a flower placed in the dust in the heat.

Full of various corpses, for one who does not see it as having a noble form.

Where the generation is diligent and intent, they deteriorate the path to rebirth in a good destination.

Untainted on the rose-apple branch, cooing like a young peacock.

O friend with a body like a tiger cub, eat, I will give to you.

One who eats vomit and one who eats corpses praising each other.

O king of beasts, homage to you, may we receive something.

Crow with neck like a peacock's, go away from here.

The castor oil plant is the lowest among trees, these three lowest have come together.

Keeps off fish and sea-monsters, and struggles in the waves.

I wish to drink the ocean, the sea, lord of rivers.

Its end of drinking is not known, for the ocean is undrinkable.

You should tell that fair-thighed one, she will take a long time.

That fierce one will become angry, that burns me, not this.

And the soft Kasi cloth, let the dear creditor be satisfied.

Come out and eat, why do you die of hunger.

Just as I am content today, having eaten the tree fruits.

A young monkey would believe, but not an old aged monkey.

Do your monkey tricks, monkey, we do not delight in you among the virtuous ones.

Do not think of me now as before, friend, I dwell devoted to meditation.

You have heard of that supreme purification, but you are far from the plane of meditation, monkey.

The wolf, having undertaken a vow, undertook the observance.

His austerity departed, overcome, he broke his blood-drinking austerity.

They make themselves unstable, like the wolf in the case of the goat.

Well instructed by the lion, well protected by Nandisena.

Thus indeed you spoke, holy one, the righteous do not speak falsely.

That was falsely spoken by you, king of deities, why, O Maghavā, great Indra.

Self-control, concentration, and unbreakable mind, undistracted and timely endeavour;

And firm energy and human exertion, by that indeed came the victory of the Assakas.

When fallen into misfortune and disaster, one finds no companion.

When fallen into misfortune and disaster, finds a companion.

But even a small deed done among the noble and upright ones becomes greatly fruitful.

Whether one acts later or not, is forever worthy of veneration.

Now thrown into the miserable hell, he did not lose his former beauty and strength.

Now having attained that, O king, how could I lose my former beauty and strength?

And having gained excellent former glory, one does not lose former beauty and strength.

The peaceful ones, with quenched self in both cases, remain equal in happiness and suffering."

Those who eat frogs and dwell by the water's edge, these non-venomous ones abuse me like a venomous snake.

One should make a great storehouse to put away harsh words.

There one should not be conceited, dwelling among unknown people.

The wise one should be patient, even with a slave's threats.

The beings of the forest see him, the fool thinks it is secret.

Where I do not see another, that becomes non-empty by me.

And Vejja and one of unstable virtue, they abandoned the Teaching like churning-sticks.

If one protects the Teaching, one is resolute and true in endeavour.

Reddish and beautiful, tell me this when asked.

You gathered with hands in your lap, this is the fruit of your kola tree.

Take her back right there, where she will gather kola fruit.

Forgive Sujāta, deity, do not be angry with her, chief of charioteers."

Being energetic, stable and diligent, for what reason do you ask about pleasant rest?

Therefore I revere this palāsa tree, for the beings here are the cause of wealth.

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

At its root a treasure is buried, go and dig it up as there is no heir.

O king of beasts, homage to you, may we receive something.

Being between the teeth, it is much that you are still alive.

In whom there is no gratitude, serving him is useless.

Without envy and mental abuse, gently departed from there.

Both fell from their natural state, he who causes mantras to be recited;

And he who studies the mantra.

Therefore I do not pursue this, the Teaching practiced by sages.

Let not evil conduct break you, like a water pot from a stone.

That livelihood through the lower world, or through unrighteous conduct means:

One should not wish for along with blame, know this as better.

That livelihood through the lower world, or through unrighteous conduct.

That livelihood is better than searching through improper means.

Not harming another in the world, even with kingship they would choose that.

Let not the kings seize you, an evil-doer in the village.

What has the nimb tree to do with it, standing in the forest?

Having caught the thief, the kings, the evil-doer in the village;

Fix him on a nimb stake, therefore my mind is anxious.

The wise one, due to fear of the future, looks to both worlds."

The wise one tolerates all that, the wise person endures that.

Fools break apart like pots, they do not attain settlement.

One who knows what has been undertaken, and one who knows the teaching.

Who is able to reconcile by oneself those of others who have undertaken.

"Be angry with him, O great hero, do not destroy this kingdom.

May that king live long, for ones like me do not get angry.

Standing firm in that patience, the king of Kāsi cut him up.

What the king of Kāsi experienced, consigned to hell."

When there were riches, we did not make an island for ourselves.

While cooking in hell, when will there be an end?

For thus was the evil done, by me and you, friend.

Generous and endowed with virtuous behavior, I will do much wholesome action.

Your words are like entrails, friend, I will give you entrails.

Your words are like a factor, friend, I will give you a factor.

Your words are like a heart, friend, I will give you a heart.

Your words are like everything, friend, I will give you everything."

Brahmin, this is what I have, eat this and dwell in the forest.

Two skewers of meat and monitor lizards, and one vessel of curd;

Brahmin, this is what I have, eat this and dwell in the forest.

Brahmin, this is what I have, eat this and dwell in the forest.

Eat what is cooked with this fire of mine and dwell in the forest.

All beings who bear a body progressively give up life.

Not having mastery over their own body, while delighting they give up life.

Weeping and crying is purposeless, why do you scatter about groups of sorrow.

They think the wise to be a fool, those unskilled in the Teaching.

You yourself pressed with your arm, she spoke of that as health.

If the wind could carry away a mountain, it could carry away all the earth;

Where Sāmā died, she spoke to me of health.

Taking only one meal, Sāmā longs for him alone.

Sāmā might exchange me for another, I shall go far away from here."

I stand as if in ambush, Venerable Sir, what is my destination?

For one who is unobstructed and righteous, evil does not stick.

Due to action one experiences, therefore my mind is anxious.

For one who lives at ease and is righteous, evil does not stick.

What benefit is there in giving up, when by speech he gave a mountain.

The wise understand those who speak without doing.

For one who has met with disaster, the mind delights in truth.

She is indeed his supreme wife, a woman with wealth.

Then for what reason is no house found for you?

But the wisdom that is supreme among human beings is not found in me.

Always of unstable virtue, happiness is not found.

Make yourself a hut for protection from cold and wind, monkey.

I too do not know this, what is this water snake?

Having heard the hare's word, the herd of deer was frightened.

Fools go no further than noise, they rely on others.

The wise ones, far removed and abstaining, do not rely on others.

Either no gain or gain of wealth, for such is the nature of begging.

One who refuses a request, that they call counter-weeping.

Or you counter-weeping, therefore I wish for privacy.

For how could a noble one not give to a noble one, having heard your verses full of Teaching.

The glorious noble ram pays homage to the brahmin endowed with birth and conceit.

Desiring to give a strong blow, it backs away and will give a good blow.

Raising both arms he wails, run after him, the celibate one is being struck.

Just as I am struck today, struck by the foolish ram.

He struck me with a stick, just as one who is not an ascetic.

Your interior is a thicket, you polish only the exterior.

I have oil and salt, and plenty of pepper.

You praise oil and salt, pepper is harmful to me.

Does not become intoxicated when gaining fame, indeed that one deserves the kakkāru.

Does not become intoxicated when gaining wealth, indeed that one deserves the kakkāru.

Does not eat delicious food alone, indeed that one deserves the kakkāru.

As one speaks so one acts, indeed that one deserves the kakkāru.

For Kākavatī is far from here, where my mind delights.

How did you cross the seven oceans, how did you climb the silk-cotton tree?

Through you I crossed the seven oceans, through you I climbed the silk-cotton tree.

Where I, a wife, bring and carry a lover."

Therefore I do not grieve for her, the dear one with the lovely smile.

One would grieve for oneself, always falling under death's control.

As long as one breathes and blinks, even then the air flows.

What remains of beings should be treated with compassion, gone is what should not be grieved over.

Let us now go to the forest, Rādha, for we are disrespected by Dhanañjaya.

These states are impermanent among humans, do not sorrow, why do you sorrow, Poṭṭhapāda.

How now shall we see the deer of the branches, the wretch driven out from the royal family.

Kālabāhu himself will do that by which he will stay far from food and drink.

See, the dragon with terrible poison is not killed because it is virtuous.

Having gathered in the world, kites do not harm one who owns nothing.

Having turned hope into hopelessness, Piṅgalā sleeps happily.

The concentrated one harms neither others nor oneself.

Thus he lies faultless, like a cuckoo's offspring.

Brings one down when nearby, as does badly spoken speech.

One should not speak beyond proper time, even to one equal to oneself.

Consumes all enemies, like a supanna bird does snakes.

O king, do not believe those who speak only of the past.

Having heard the words of both, one should act according to the Teaching.

A king who acts without reflection is not good, a wise person who is prone to anger - that is not good.

O king, for one who acts with reflection, fame and renown increase.

When you, with sword imprisoned, armoured, wearing bark,

From the branch of the Assattha tree, the cooked monitor lizard ran away.

One should do good to one who desires good, but should not associate with one who does not associate.

As a bird, knowing a tree is fruitless, would look for another - for the world is great.

And I give you all sovereignty, whatever you wish for, that I give you."

They all go crookedly, when their leader goes crookedly.

If he conducts himself unrighteously, all the more so will other people;

The whole kingdom dwells in suffering, if the king is unrighteous.

All the cows go straight, when their leader goes straight.

If he conducts himself righteously, all the more so will other people;

The whole kingdom dwells in happiness, if the king is righteous.

You were not born in a family where they catch elephants.

Like a jackal attacking an elephant, lies on the ground groaning.

Without considering the arising of strength and power, this jackal lies slain by the elephant.

By muttering, by mantras, by well-spoken words, that wise one wins abundantly.

What need have you of grass, you speak only of grass.

Having taken all from me, he goes leaving grass behind.

Taking all that belongs to oneself, and not taking the grass.

Impermanent virtue is misconduct, what will wisdom accomplish?

Holy life practitioner, forgive me, I see this transgression.

Yet I had this thought: such must be the way of the family.

A seat, water, foot-washing water, all this we offer.

We attend respectfully, as if to the highest relative.

Having avoided chaff after chaff, they eat the rice.

And whatever this and that, all this is known to me.

When he was still small, bit off his fruit with his teeth.

And this one who lies below, this too is known to me.

They honoured the crow there with meat and fruit.

Then the gain and honour of the crow diminished.

Until then they honoured others, the many ascetics and brahmins.

Then the gain and honour of the sectarians diminished.

If you were to give no more gifts hereafter, your wealth would remain for you who practice self-control.

Let not that wealth be yours, O king of deities, for which we would abandon faith for the sake of pleasures.

The ancient established practice, it just keeps rolling on, O Vāsava.

Even in such a state we shall give; let us not be negligent in giving.

Even if they were not to bring rapture everywhere, one should not trust women for they are like fords.

Such a person's wife, having abandoned him, seeing another man, a cripple.

She transgressed against him who had supreme power, what other man would a woman not transgress against?

She transgressed against him who had supreme power, that lustful one did not remain faithful to him.

Now I will never again come under your power, O water-dweller.

Which are on the far shore of the ocean, better for me is the fig tree.

Comes under the power of enemies, and later feels remorse.

Is freed from the confinement of enemies, and does not feel remorse later."

Now you have done this, so, O king, let me depart.

Thus hatred continues, stay Kuntinī, do not go.

The heart does not consent, I must go, O chief of charioteers.

For the wise but not for fools, stay Kuntinī, do not go.

Let her come under your power, she who stole your mangoes.

May she not get such a husband, she who stole your mangoes.

May she not find her lover at the meeting place, she who stole your mangoes.

May she lie alone on her bed, she who stole your mangoes.

What are you doing, nodding one, with such sluggish exertion.

If we cannot reach those, it will be the end of our time.

Like stepping on dry leaves, breaks one's own good.

Like the moon dividing the night, their purpose is fulfilled.

How now, Blessed Kesi, do you delight in Kappa's hermitage?

Kappa's beautiful words, Nārada, delight me.

How do they eat millet and wild rice, that saltless food.

Where one would eat with trust, trust is the highest taste.

Are you stationed here for my protection, or do you intend my death.

But Inda, the king of deities, protects you, therefore I do not split your head.

Let all the demons howl if they wish, I am not frightened of the demon generation.

The goblins are not fit for battle, that great terror means.

What person, dear father, should I associate with? Being asked, tell me this.

Who is obedient and patient, associate with such a one when you go from here.

Like resting on one's chest, associate with such a one when you go from here.

Dear one, do not associate with such a one, even if he were superhuman.

But see how well-thought-out is his breaking of alliance.

Where the lowest of beasts devour both bull and lion.

Who heeds the speech of an alliance-breaker, a slanderer.

Those who do not understand the speech of breaking alliance, O charioteer.

That one indeed is dear to the king, whom do you see in that?

That one indeed is dear to the king, whom do you see in that?

That one indeed is dear to the king, whom do you see in that?

Being absolute takers, they indeed are dear to the king;

Whom do you see in that?

When all possessions are lost without remainder, why do you not grieve in time of sorrow?

Not eternal are those who possess and desire sensual pleasures, therefore I do not sorrow in time of sorrow.

I have understood the worldly conditions affecting beings, therefore I do not sorrow in time of sorrow.

A king who acts without reflection is not good, a wise person who is prone to anger - that is not good.

O king, for one who acts with reflection, fame and renown increase.

Do you mutter 'eat, eat' to a lifeless, aged ox?

And you lament in vain, as one foolish would do.

The ears remain just as they were, I conceive the ox will rise up.

Weeping at the earthen shrine, are you not indeed foolish.

Like with water, one would extinguish all anguish.

You who, when I was overcome with sorrow, dispelled my sorrow for my father.

I do not sorrow, I do not weep, having heard you, young man.

They turn away from sorrow, as Sujāta did his father.

When misfortune comes, do not be confused, like one with a broken boat in the middle of the ocean.

The doer of good reaps good, and the doer of evil reaps evil;

Whatever kind of seed one sows, that kind of fruit one reaps.

Do not do evil, which you will later regret having done.

Adorned and anointed with sandalwood essence, that same suffering has returned to me.

Without seeing Ubbarī, I will die, that will be more painful for me than this.

Even so when the body is useless, when the ghost has died.

Therefore I do not grieve for him, he has gone to his destination.

As he came, so he went, what lamentation is there in that?

Therefore I do not grieve for him, he has gone to his destination.

For relatives, friends and companions, there would be even more discontent.

Therefore I do not grieve for him, he has gone to his destination.

Even so is this, one who grieves for a ghost.

Therefore I do not grieve for him, he has gone to his destination.

Even so is this, one who grieves for a ghost.

Therefore I do not grieve for him, he has gone to his destination.

You have a serene and beautiful face, why do you not grieve, O Pot.

Therefore, O Crow, I do not grieve, there is no companionship in sorrow.

Enemies are delighted, when one is pierced by the arrow, afflicted.

Established, death will not come to me, thus I am one who has seen the state.

Even the whole earth for him will not bring happiness.

Again and again in hurried form, Koraṇḍiya what is your purpose here.

Having scattered the heights and mountains, therefore I throw stones into the chasm.

I think that seeking just this chasm, Koraṇḍiya, you will lose your life in the world.

Just so you, brahmin, will not lead these human beings of various views.

Just as the earth cannot be made level by a human being, so too with human beings.

With my wings I make reverential salutation to you, do not kill my little ones, I who am weak.

With my wings I make reverential salutation to you, do not kill my little ones, I who am weak;

Even a hundred thousand like you, I could crush with my left foot.

I will bring you harm, king of dragons, you who killed my little ones, I who am weak.