The Collection of Minor Texts

For one who wishes to exercise rule, what indeed is the best thing to be done?"

Being negligent of me the diligent one, father admonished his son.

Then one should perform one's duties, this they say is the noble's vow.

What one would do when lustful and corrupt, one should not do again after that.

All pleasures perish, that is called the king's misery.

'I delight in a person of energy and effort, who is not envious.'

Great king, misfortune, the wheel-breaker, delights.

Push away misfortune, great king, be a dwelling for fortune.

O king of Kāsi, cuts off the root and top of enemies.

Having made steadfastness in good, he sets his mind on rising up.

For one who rises up and is diligent, deities give support.

And strive in your duties, the lazy one does not find happiness.

"Enough to make friends happy and to bring suffering to enemies."

For one who wishes to exercise rule, what indeed is the best thing to be done?"

The gaining of what is not gained, and the protection of what is gained.

Dear one, not gamblers, not drunkards, not those who cause destruction.

Like a charioteer controlling a chariot, let him manage your affairs.

One should not make a treasure or give a loan, relying on others.

One should restrain one deserving restraint, one should encourage one deserving encouragement.

Let not your unrighteous officials destroy the wealth and kingdom.

For an action done hastily, the fool regrets afterwards.

For many prosperous families have gone to ruin because of anger.

For women and men, do not be the source of suffering.

All pleasures perish, that is called the king's misery.

You will now see one who makes merit, not a drunkard, not a destroyer;

Be virtuous, great king, the immoral one goes to the nether world."

Now you speak, Jambuka, about the highest strength of strengths."

Among them, physical strength is called the last strength.

And ministerial-strength, long-lived one, is called the third strength.

And the wise person masters all these.

Supported by wisdom-strength, the wise person finds what is beneficial.

Against his will or by force, another takes possession of it.

A foolish lord of Kasi does not live even with everything.

A person endowed with wisdom here, even amid suffering finds pleasures.

Without approaching the learned, without unravelling what is established in the Teaching.

Makes effort at the right time, for him the fruit of action succeeds.

For one who does not make disenchantment, the right goal does not ripen.

For one who makes disenchantment, the right goal ripens.

Dear one, you should devote yourself to those, do not be vulnerable through inaction;

For through inaction the unwise sinks like a house of reeds."

Having practiced the Teaching here, king, you will go to heaven.

Having practiced the Teaching here, king, you will go to heaven.

Having practiced the Teaching here, king, you will go to heaven.

Having practiced the Teaching here, king, you will go to heaven.

Having practiced the Teaching here, king, you will go to heaven.

Having practiced the Teaching here, king, you will go to heaven.

By good conduct they attained heaven, do not be negligent of the Teaching, O king.

One who associates with the wise is good, they know you as complete, O wise one.

You stand in excellent chariots, who are you, how do they know you in the human world."

We have come here to see the well-restrained sages, to ask questions."

I ask you, spirit of great power, how do they know you in the human world?"

That king of deities has now come here to see the well-restrained sages."

I venerate you, noble ones, with a faithful mind, you who are the highest among human beings living in this world."

Step back from here, thousand-eyed one, the odour of sages is impure, king of deities."

Like a fragrant garland of various flowers, we await this odour, Venerable Sir;

For the deities here do not perceive it as repulsive."

That king of deities, crusher of the groups of titans, awaits the opportunity to ask questions.

Of three kings, rulers of men, and of Vāsava, lord of deities."

A teacher's son, well disciplined in form, he will answer their questions."

Koṇḍañña, this is the Teaching among humans, this burden comes to the elder."

For I will answer each of these for you, having known this world and the beyond."

"You asked the first question, and that which was desired."

Whose harsh speech should one be patient with here, tell me, Koṇḍañña, the meaning of this."

One should be patient with harsh speech from all, the peaceful say this patience is supreme."

But how should one be patient with the words of an inferior one, tell me, Koṇḍañña, the meaning of this."

One who would be patient with the words of an inferior one, the peaceful say this patience is supreme."

The peaceful live with various forms, therefore one should be patient with the speech of all."

Which a patient superior person would attain, through patience animosities come to peace."

How were Daṇḍaki, Nāḷikera, and also King Kalābu and Ajjuna;

Tell me the destination of those evil-doers, where are they reborn, those who harassed the sages."

Is being cooked in the hell called Kukkuḷa, where sparks fall on his body.

That Nāḷikera, dogs in the other world, gathering together devour him as he writhes.

Having harassed Aṅgīrasa Gotama, the patient ascetic, long-time practiser of the holy life.

Being reborn in Kalābu hell he is tormented, of great torment, painful and fearful.

Should practise the Teaching among ascetics and brahmins, doing thus one reaches the heavenly state.

How do they describe one who is virtuous, how do they describe one who is wise;

How do they describe a superior person, how does fortune not abandon us?

He does not speak falsely for his own sake, they declare such a one to be virtuous.

He does not neglect timely meaningful matters, they declare such a one to be wise.

Who carefully attends to the needs of those in suffering, they declare such a one to be a superior person.

Welcoming, friendly, and gentle in speech, fortune does not abandon such a one."

"Virtue, glory and also the Teaching of the good, and wisdom - which do they declare supreme?"

Virtue, glory and also the Teaching of the good, follow in the wake of one who has wisdom."

What should I do, how should I act, what conduct should I follow, what should I pursue to gain wisdom here?

Tell me now the path to wisdom, how does a mortal become wise?"

One should listen carefully to what is well spoken, in this way a mortal becomes wise.

Seeing thus, one abandons desire for sensual pleasures which are suffering and of great peril.

Having laid down the stick towards all beings, blameless, one goes to the state of a brahmā."

And of the eminent king of Kāliṅga, all of you have abandoned lust for sensual pleasures."

Make room as a favour, so that we may attain your destination."

Pervade your body with abundant rapture, so that you may attain my destination."

We pervade our body with abundant rapture, so that we may attain your destination."

Always be concentrated, delighting in meditation, this is the highest delight of one gone forth."

Those glorious deities, filled with inspiration and rejoicing, departed to the city of deities.

Whoever would listen to these attentively, would attain distinction in due course;

Having attained distinction in due course, one would go beyond the sight of the King of Death."

Pabbata and Anuruddha, and Kaccāyana and Devala.

Nārada and the Elder Udāyī, an assembly, the assembly of the Enlightened One;

Sarabhaṅga the world protector, remember this birth story thus."

Having defeated the divine maiden Alambusā in the Sudhamma hall.

Go seduce the sage, Alambusā, to Isisinṅga.

Delighting in Nibbāna, grown old, block his paths.

Go to tempt the sage, there are other celestial nymphs.

Let there be a turn for them too, let them also go to tempt."

Like you there are excellent ones, in the sorrowless delightful forest.

As you understand, O woman beautiful in all factors.

By your beauty and form, you will bring him under your control."

I fear to offend him, for the brahmin has powerful heat.

Having entered the round of rebirths through delusion, therefore my hair stands on end."

Alambusā, wishing to mix with one to be mixed with, with Isisinga.

Covered with bimbijālaka creepers, for half a yojana all around.

Approached Isisinga who was rubbing the fire-stick."

With decorated hand ornaments, wearing jewelled earrings.

With restrained thighs, of great magical allure, a maiden beautiful to behold.

Your gait is lovely, indeed captivating my mind.

Your beautiful hips are smooth, like the board of an axle.

Like being filled with black collyrium, it is visible from afar.

Your breasts are firm, your bosom like half a gourd.

With fair covering, lovely, resembling the fourth month.

Two rows, born of nectar, your teeth are beautiful to see.

Long and wide, your eyes are beautiful to see.

The hair on your head has the fragrance of sandalwood.

And the exertion of sages, self-controlled ascetics.

Who are you or whose son are you, how should we know you?"

Come, friend, let us delight, both in our hermitage;

Come, I will embrace you, be skilled in delights."

Alambusā, wishing to mix with one to be mixed with, with Isisinga."

Having reached her, he grasped at those supreme braids;

When he fell away from the holy life, as is natural, then she was pleased.

Understanding her intention, Maghavā, the elephant among deities.

With upper covering and canopy, spread with a thousand coverings.

As if for just a moment, she held him for three years.

He saw green trees, the path of fire all around.

Looking all around, weeping he shed tears.

Who has enticed my mind previously with attendance?

Like a ship filled with various gems in the ocean."

I struck mind with mind, you do not understand your negligence."

'Young man, understand women who are like lotus flowers.

Thus my father instructed me, being compassionate towards me.

Now I meditate alone in a forest devoid of human beings.

Either I shall again be like that, or death will come to me."

Alambusā took hold of Isisinga's feet with her head.

I have accomplished a great purpose for the glorious thirty deities;

Then the entire city of deities was shaken by you."

May you be happy, dear one, go, maiden, as you please."

Having raised my hands in reverential salutation, I departed from that place.

With a canopy and bedding above, prepared with a thousand layers;

Having mounted that very couch, went to the presence of the deities.

Delighted, happy and prosperous, the lord of deities gave a boon."

"May she go without greed - this, Sakka, is the boon I choose."

How is it that you abandoned wealth and pleasures and went forth from home, O wise one?"

Having seen the great result of meritorious deeds, with faith I have gone forth, O king."

Tell me this meaning when asked, having heard it, confidence will arise in me."

They were going along delighted, carrying a huge serpent with a massive body."

Where is this one with frightful body being taken, what will you sons of Bhoja do with the serpent?

Sweet and plump and tender flesh, you do not know the taste, O son of Videha.

We will eat the flesh with delight, for we are indeed enemies of serpents.

I give you sixteen strong oxen, release this dragon from bondage.

We will do what you say, Alara, and be our friend, son of Videha.

And freed from bondage the dragon king departed facing east for a moment.

Then I followed behind him, raising my ten fingers in reverential salutation.

Painful indeed is meeting again with cruel ones, go beyond the sight of the sons of Bhoja.

Completely covered with rose-apple and cane trees, he entered, free from fear, delighted.

He attended to me like a son to a father, speaking words heart-stirring and pleasing to the ear.

And I have regained my spiritual power, Alara, see my dwellings;

With abundant food and drink, like Sakka's most excellent palace."

The ground has short grass and little dust, it is pleasing where they abandon sorrow.

With ripe and unripe fruits well-blossomed, bearing fruits in all seasons.

With silver bolts made of gold, magnificent, it shines like lightning in the sky.

Filled with adorned maidens, wearing golden bracelets, O king.

With a thousand pillars of matchless power, where his chief queen was.

A beautiful jewel endowed with high birth, unasked she brought a seat.

'Here is a seat, let the venerable one sit here, for you are one of my respected teachers.'

Washed my feet, O king of people, like a wife for her dear beloved husband.

With many soups and various curries, offered delightful food.

Beyond that he bestowed upon me great abundance of heavenly sensual pleasures.

Āḷāra, you have freedom over them, I give them to you, take care of them.

'How and in what way did the nāga obtain this, how did you acquire this best of mansions?'

I ask you this meaning, king of nāgas, how did you acquire this best of mansions?"

Through my own actions, not evil ones, through meritorious deeds I obtained this mansion."

Tell me this purpose, lord of dragons, how did you obtain this mansion?"

Having understood that life is brief, impermanent, subject to change.

My house was like a well, and ascetics and brahmins were satisfied.

Clothing, bedding and food and drink, carefully we gave gifts there.

Through that I obtained this mansion, with abundant food and drink";

"Endowed with dances and songs, long-lasting but not eternal.

Why, O one with fangs as weapons, dependent on what, did you come into the hands of beggars.

Why, O one with fangs as weapons, dependent on what, did you fall into the distress of beggars."

The teachings of the good are well proclaimed, like the ocean's tide they are hard to overcome.

Then sixteen sons of merchants came, taking a rope and a strong noose.

I endure such suffering, not breaking the observance."

You are developed in glory and wisdom, what goal seeking, dragon, do you practice austerity?

Aspiring for the human realm, therefore I strive and practise austerity."

Well-sprinkled with red sandalwood, you illuminate the directions like a king of tree-deities.

I ask you this meaning, king of nāgas, in what way is the human world better than this?

When I obtain human birth, I will make an end to birth and death.

Having taken leave, I depart, O dragon, I have been away for a long time, O lord of people."

Surely no one has cursed you, for your sight is dear to me, Aḷāra."

Even better than that is it here for me, for your mind, O dragon, has confidence in me."

Take it and go to your own home, having obtained wealth, cast off this jewel."

Having seen the danger in the cords of sensual pleasure, with faith I have gone forth, O king.

Having seen this too, O king, I have gone forth, the life of an ascetic is surely better.

Having heard both the dragon and you, friend, I shall do abundant meritorious deeds.

Having heard both the dragon and me, O king, do abundant meritorious deeds.

Grey hair has appeared on my head, now I delight in the going forth."

You have seven hundred wives, what will become of them now?"

And aspiring for heaven, because of that I will go forth."

When I am lamenting, without concern you go forth, deity.

When I am lamenting, without concern you go forth, deity."

When we are old, without concern you go forth, deity.

Those sweet ones not seeing you, I think they will meet with suffering."

With all of you who are sweet, even after staying long there is destruction."

When we are wailing, without concern you go forth, deity."

And aspiring for heaven, because of that I will go forth."

When I am lamenting, without concern you go forth, deity.

When I have conceived in my womb, without concern you go forth, deity.

May I not alone as a widow, afterwards see sufferings."

To a son of peerless beauty, having left him I will go forth."

Ascend the excellent palace, without concern I will go."

Whom did I kill who should not have been killed, while relatives look on."

Your father, dear one, said this to me: 'Without concern I will go.'"

Now that Sutasoma has gone forth, what indeed shall I do."

Even if they take you by the hand, you shall not go against our wishes."

'Do not create an obstacle for me, who is aspiring for heaven."

When Sutasoma has gone forth, what shall I do with him?"

And the earth is your realm, delight yourself, do not go forth, O deity."

And the earth is my realm, having abandoned that I will go forth."

I give all that to you, delight yourself, do not go forth, O deity."

And aspiring for heaven, because of that I will go forth."

Though there are many obstacles, today itself I will go forth."

I too will go forth, I cannot bear to remain without you."

"Now that Sutasoma has gone forth, what indeed shall we do."

When life is so very brief, it is no time for negligence.

When life is so very brief, blind fools are negligent.

Imprisoned by the bonds of craving, they increase the class of titans.

I think our hair is cut off, of the glorious king of Teaching.

Where the king used to wander, surrounded by his womenfolk.

Where the king used to wander, surrounded by the Community of relatives.

Where the king used to wander, surrounded by his womenfolk.

Where the king used to wander, surrounded by the Community of relatives.

Where the king used to wander, surrounded by his womenfolk.

Where the king used to wander, surrounded by the Community of relatives.

Where the king used to wander, surrounded by his womenfolk.

Where the king used to wander, surrounded by the Community of relatives.

Where the king used to wander, surrounded by his womenfolk.

Where the king used to wander, surrounded by the Community of relatives.

Where the king used to wander, surrounded by his womenfolk.

Where the king used to wander, surrounded by the Community of relatives.

Where the king used to wander, surrounded by his womenfolk.

Where the king used to wander, surrounded by the Community of relatives.

Where the king used to wander, surrounded by his womenfolk.

Where the king used to wander, surrounded by the Community of relatives."

Wearing ochre robes, like a bull elephant he wanders alone."

Let not sensual pleasures destroy you, for beautiful indeed is the city of Sudassana.

"You have come to the city of deities, the abode of those of meritorious action."

Come, Niḷinikā, go, bring that brahmin to me."

How shall I go to the forest frequented by elephants?"

By a vehicle made of wooden planks, thus go, O Nilinaka.

By your beauty and form, you will bring him under your power."

There appears the delightful hermitage of Isisinga.

I think Isisinga of great spiritual power does not neglect the fire."

Isisinga entered frightened, the leaf-roofed hermitage.

Displaying her limbs, both hidden and revealed.

Having come out of the hermitage, spoke these words.

Even thrown far it returns, it does not leave it and go."

There are many such trees, whose fruit behaves thus;

Even thrown far it returns, it does not leave me and go."

Here is a seat, let the venerable one sit here, from here let the venerable one eat roots and fruits."

Tell me this meaning when asked, has your head entered into a sheath?"

Having suddenly fallen upon me, pushing me down, it tore off my head.

If you are able to remove this itch, please do this brahmin's purpose when requested."

"I shall prepare for you some medicinal concoction, so that you may become supremely happy."

Rub the itch gently with something soft, so that I may become supremely happy."

I hope you have abundant roots and fruits, I hope the wild beasts do not harm you."

On its bank is my delightful hermitage, oh sir, may you see my hermitage.

All around sung by celestial musicians, oh sir, may you see my hermitage.

That place endowed with grounds, oh sir, may you see my hermitage.

Hunters come to that place, may they not take my roots and fruits."

Let us both go to that hermitage, until father returns from gathering roots and fruits."

Ask them about my hermitage, they will lead you to my presence."

The fire has not been tended by you, why do you meditate like one slow-witted?

And I have a seat and water, you delight as one become sublime in the east.

You do not speak to me today, what mental suffering is lost?"

Neither too tall nor too short, with beautiful dark coverings has the venerable one.

Two twin lumps have grown on his chest, luminous like golden tinduka fruit.

They shine as the young man moves, and there is a cord binding his matted hair.

They swing as the young man moves, like bamboo leaves in the rainy season.

They shine between his thighs, like a hundred bolts of lightning in the sky.

Untouched they make constant play, oh dear, what tree fruits are those?

His head is well divided in two parts, oh how I wish my locks were like that.

Like a blue lotus swayed by the wind, just so this hermitage is fragrant.

It wafts when stirred by the breeze, like a forest in full bloom at the height of summer.

And when thrown it returns to his hand, oh dear, what kind of fruit might that be.

They delight the mind when revealed, surely he did not eat vegetables with them.

Pleasing weeping like the sweet sound of the karavika bird, heart-stirring indeed it delights my mind.

I wish, sir, to see you again, for you were my friend, young man, in the past.

By that indeed the young man, having covered me, pressed the revealed thigh with his hip.

His arms were soft like collyrium-black hair, with varied rings on his fingers they shone.

Embracing with soft arms, with good form he stood giving delight.

Those soft hands having touched me, father, since he has gone from here they burn me.

Surely he did not strike trees with an axe, for there were no calluses on his hands.

I did that and thus I had happiness, and he said 'I am happy', O brahmin.

Having delighted in the water with tired form, again and again we go to the leaf hut.

And I will not eat roots and fruits, until I see that holy one.

Take me quickly to that direction, dear one, lest I die here in your hermitage.

Take me quickly to that forest, dear one, before I give up my life in your hermitage."

In this ancient dwelling of sages, may you not experience such discontent.

And what is this vile one fixed upon, who knows not from where he has come.

That same friend without meeting, decays through lack of association.

Like a flourishing crop with abundant water, you will quickly abandon this power of austerity.

Like abundant crops by a great flood, you will quickly abandon this fever.

A wise person should not associate with them, for having encountered them, one living the holy life perishes."

Who appears like a flame in the distance, like a fire blazing on a mountain peak in the sky.

Tell me quickly when asked here, whether she is unattached or has a husband."

That person, O guardian of the earth, day and night is diligent in your purpose.

This is his wife, Abhipāraka's, named Ummādantī, O king."

For when she looked at me then, Ummadantī made me mad."

I thought there were two full moons then, seeing her dressed in dove-grey.

Stretching herself she steals my mind, like a female celestial being born in the mountain forest.

A woman wearing a single garment, looked about startled like a deer.

With rounded fingers and composed dignified bearing, beautiful from the head, lean upon me.

Embrace me with soft arms, like a creeper embracing a tree born in the great forest.

Bring her face close to my face, like an elephant bringing its trunk to a bowl of liquor.

From then on I could not understand anything of my own mind.

I do not sleep day or night, like one who has lost a thousand.

For one night or two nights, may I be the guardian;

Having delighted with Ummadantī, then I would be the king of Sivi."

The king's mind is fixed on Ummadantī, I give her to you, take care of her."

And there would be great vexation of mind, having given away dear Ummadantī without seeing her."

When I gave Ummadantī to you, O king, burn the forest with chaff."

But beings see one doing this, and those humans who are vigilant on earth.

And there would be great vexation of mind, having given away dear Ummadantī without seeing her."

Just go to Ummadantī, venerable sir, like a lion enters a mountain cave."

"Though deluded or intoxicated with pleasure, they do not perform evil action."

I am your servant with wife and children, master, do as you please for your pleasure."

He does not live a long life, even deities look upon him with evil.

The receivers and givers there do action that has pleasant fruit."

And there would be great vexation of mind, having given away dear Ummadantī without seeing her."

When I gave Ummadantī to you, O king, burn the forest with chaff."

Just as it is for me so it is for others, one who knows thus understands the Teaching.

And there would be great vexation of mind, having given away dear Ummadantī without seeing her."

O lord of people, I give what is dear to you out of love, O deity, those who give what is dear obtain what is dear."

For I cannot destroy what is righteous through unrighteousness."

I give it up for the benefit of all people, you call it freed by me.

Great blame would come to you, and you would have no support in the city."

Let this come to me, O ruler of the earth, do as you please, Sivi."

Glory and fortune depart from him, like water from dry ground."

I will face it all with my chest, like the earth for both moving and unmoving beings."

I alone will bear this burden, established in the Teaching, not diminishing anything."

Being pleased, I give you Ummadantī, like a king giving wealth to brahmins at a sacrifice."

All deities and ancestors would blame me, and I would see evil in the future."

When I gave Ummadantī to you, O king, burn the forest with chaff."

The teachings of the good are well proclaimed, like the ocean's tide they are hard to overcome."

Offerings made to you, O king, are of great fruit, please accept Ummadantī with desire."

What other two-legged person in this living world at dawn could bring such safety to me?"

Protected by the Teaching, may you live long, and teach me the Teaching, protector of the Teaching."

I will teach you the Teaching, cultivated by the good.

Good is one who does not betray friends, pleasant is not doing evil.

Human beings dwell happily, in the cool shade of a house.

Or those who knowing do it themselves, listen to these similes of mine.

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.

Nor to conquer all this earth, O Abhipāraka.

Cattle, slave, gold, cloth and sandalwood.

I would not live unrighteously because of that, I was born a bull among the Sivis.

He, reflecting only on the Teaching, therefore is not under the control of his own mind."

Will rule the kingdom for long, for such is your wisdom.

Being negligent of the Teaching, a noble ruler falls from his kingdom.

Having practiced the Teaching here, king, you will go to heaven.

Having practiced the Teaching here, king, you will go to heaven.

By good conduct they attained heaven, do not be negligent of the Teaching, O king."

Why the hook and the bowl, and also the double robe, brahmin;

You appear to be in a hurry, which direction do you seek?"

I do not recall being barked at by the red-brown dog.

Having heard you with your wife, my master has lost faith in me."

I am even more confident now, stay brahmin, do not go."

Now all red it is, it is time for me to depart.

Before being driven out, I shall go of my own accord.

Even if one were to dig it deeper, the water would be muddy and foul-smelling.

One should attend to the faithful, like one needing water seeks a lake.

It is the nature of a bad person, who does not associate with one who associates.

That one indeed is the worst of human beings, like a deer clinging to branches.

By these friends deteriorate, and by begging at the wrong time.

One should beg at the right time, thus friends do not deteriorate.

Let me address you and go, before we become not dear to you."

You do not heed the word of a hundred attendants;

Thus we beseech you, make another exposition."

For you too, great king, or for me, increaser of the kingdom;

Perhaps we might see the passing of days and nights."

Unwillingly one does what should not be done, or what should be done;

In what should not be done unwillingly, where here is one defiled by evil.

If your word is true, the monkey was well-killed by me.

You would not blame me, for such is your doctrine."

The spiritual power and the state of disaster, action both good and evil,

A person is but a performer of orders, the deity is thereby defiled.

If your word is true, the monkey was well-killed by me.

You would not blame me, for such is your doctrine."

Evil done in the past, from that debt one is freed;

Being freed from past debt, where here is one defiled by evil.

If your word is true, the monkey was well-killed by me.

You would not blame me, for such is your doctrine."

Where form arises, there itself it returns;

The soul lives right here, and after death repeatedly perishes.

When the world is being annihilated, where here is one defiled by evil.

If your word is true, the monkey was well-killed by me.

You would not blame me, for such is your doctrine."

One might kill mother and father, and even the eldest brother;

One might kill sons and wives, if such were the need.

One should not break its branch, for betrayal of a friend is evil.

I need strength, the monkey was well-killed by me.

If your word is true, the monkey was well-killed by me.

You would not blame me, for such is your doctrine.

One who believes in past action and annihilation, and a person who knows the warrior-code.

Such a one would do evil, and would make others do it too;

Association with untrue men ends in suffering and has bitter fruits.

Having killed the ram, the she-goat and the goat, having frightened them, he fled wherever he wished.

With fasting and lying on bare ground, with dust and dirt, and striving in the squatting posture;

Taking food in turn and not drinking, evil in conduct, claiming to be Accomplished Ones.

Such a one would do evil, and would make others do it too;

Association with untrue men ends in suffering and has bitter fruits.

Who praise as hollow both action by others and action by oneself.

Such a one would do evil, and would make others do it too;

Association with untrue men ends in suffering and has bitter fruits.

The king would not maintain a carpenter, nor would he have machines made.

Therefore the king has machines made, and maintains a carpenter.

This world would be cut off, this generation would perish.

Therefore the crops ripen, and the kingdom is protected for long.

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.

One does not know its taste, and its seed is destroyed.

One does not know its taste, and one's kingdom is destroyed.

One knows its taste, and its seed is not destroyed.

One knows its taste, and one's kingdom is not destroyed.

That noble king becomes opposed to all remedies.

With tributes of food and strength, he conflicts with the treasury.

The king harming those who are elevated, he conflicts with the army.

The noble one living unrighteously, he conflicts with heaven.

He creates a cruel state, and conflicts with his children.

One should not harm the sages, and should live righteously with wife and children.

Makes his enemies tremble, like Inda, the lord of titans."

Who will tell me of Soṇaka, my companion in playing with dust."

Having heard of him give me a hundred, a thousand for seeing Soṇaka;

I will tell you about Soṇaka, my companion in playing with dust."

Where did you see Soṇaka, tell me this when asked."

Straight-trunked great sala trees, with blue light, delightful.

At their roots Soṇaka meditates without clinging;

Quenched among the worlds with clinging, among those burning.

Having had a level path prepared, went to where Soṇaka was.

He saw Soṇaka seated, quenched among those burning.

Without mother, without father, meditates at the foot of a tree."

"A king is not wretched when experiencing the Teaching with the body.

That king is wretched, evil, destined for evil."'

I hope you have slept well, Soṇaka, now that you have arrived here."'

They do not store in granaries, pots, or baskets;

Searching for what others have prepared, by that the righteous ones sustain themselves.

Blameless alms are to be eaten, and no one obstructs him.

Quenched alms are to be eaten, and no one obstructs him.

Free to wander in the kingdom, no attachment is found in him.

When the city is burning, nothing of his is burnt.

When the kingdom is being plundered, nothing of his is stolen.

On a road guarded by thieves, and other highway robbers;

Taking bowl and robe, the virtuous one goes to security.

Whatever direction he departs to, he goes without concern."

But I am greedy for sensual pleasures, what shall I do, Sonaka?

Then for what reason should we obtain both worlds?"

Having done evil deeds, are reborn in a bad destination.

Having attained unification of mind, they do not go to a bad destination.

Through a simile here some wise persons understand the meaning.

A crow of little wisdom, without mind, reflected thus.

There by night, there by day, right there his mind delights.

Looking at the forest shrines, the bird did not flee from there.

Plunged into the ocean, where birds cannot go.

Not behind, not in front, not north, not south.

And he fell right there, just like one who is weak.

Forcefully devoured him, the flapping wingless one.

If they are greedy and do not vomit, they are known to have the wisdom of crows.

And by this you will be known, whether you will do it or not.

Beyond that one should not speak, like a servant in the presence of his master."

In the sky, in the atmosphere, after having instructed the noble."

I will hand over the kingdom, I am not interested in kingship.

May I not, like a foolish crow, fall under the power of sensual pleasures."

Crown him in the kingdom, he will be our king."

I will crown him in the kingdom, he will be your king."

Seeing him, the king addressed his only son, who was delightful.

Son, take these over, I hand over the kingdom to you.

May I not, like a foolish crow, fall under the power of sensual pleasures.

Golden-girthed royal elephants, adorned with golden trappings.

Son, take these over, I hand over the kingdom to you.

May I not, like a foolish crow, fall under the power of sensual pleasures.

Thoroughbreds by birth, Sindh steeds, swift carriers.

Son, take these over, I hand over the kingdom to you.

May I not, like a foolish crow, fall under the power of sensual pleasures.

Leopards and tigers too, adorned with all ornaments.

Son, take these over, I hand over the kingdom to you.

May I not, like a foolish crow, fall under the power of sensual pleasures.

Son, take these over, I hand over the kingdom to you.

May I not, like a foolish crow, fall under the power of sensual pleasures.

In various clothes and ornaments, wearing jewelled earrings;

Son, take these over, I hand over the kingdom to you.

May I not, like a foolish crow, fall under the power of sensual pleasures."

Without you, dear father, I cannot even bear to live.

Wandering in mountain strongholds, in righteous and unrighteous ways.

I will be easy to support, I will not be difficult to support."

The merchants would meet with disaster there.

Take this prince to the palace that increases delight.

They will delight him there, and he will delight in them.

Having seen him, the maidens said to Dīghāvu, increaser of the realm.

Who are you or whose son are you, how should we know you?"

I am the son of the king of Kāsi, Dīghāvu, increaser of the realm;

Support me, good fortune to you, I will be your husband."

"Where has the king arrived, where has the king gone from here?"

He is practising the great path, which is without thorns and thickets.

With thorns and thickets, by which they go to a bad destination."

Instruct us, great king, you who are lord of all of us."

Then he announced to him, being compassionate towards him.

Go forth quickly, make haste to see the great sage.

Surrounded by friends and ministers, the chief of charioteers went.

The yak-tail fan, the turban, the sword, the parasol, and the sandals;

Approached Saṃkicca who was seated in the grove.

Having exchanged that talk, he sat down to one side.

Then to ask about evil actions, he proceeded.

Seated in the forest grove, honoured by the community of sages.

I have transgressed the Teaching, tell me this when asked.

Seated in the grove, great king listen to me.

If he would follow his word, no thorn would pierce him.

If he would follow his word, he would not go to a bad destination.

Non-teaching leads to hell, the Teaching leads to a good destination.

What destination they go to after death, listen to me about those in hell.

Then there is Mahāvīci, and Tāpana and Patāpana.

Crowded with cruel actions, each with sixteen annexes.

Hair-raising forms indeed, frightful, fearsome and painful.

Bounded by iron walls, covered over with iron.

Extending for a hundred yojanas, it stands fully spread all around perpetually.

Transgressors of sages, of the self-controlled ascetics.

For incalculable years, these evil-doing people.

They do not find the door from hell, though seeking to escape.

They run to the north, then they run to the south;

Whichever door they go to, that very one is shut.

Raising their arms, wail, having reached immense suffering.

One should not attack those of good character, the restrained ascetics.

With a thousand arms was destroyed, having attacked the sage Gotama.

Like a palm tree cut at the root, that king went to non-being.

Together with his assembly he was destroyed, it was then in the middle of the forest.

Having struck each other with clubs, attained the bonds of death.

The deceiver entered the earth, having become low, reaching his turn.

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

One accomplished in true knowledge and conduct, he goes down to hell.

They become childless and heirless, like palm tree stumps.

He boils in the Black Thread hell for a long time.

Having tormented the district, after death he boils in torment.

Enveloped by masses of flames, he experiences painful feeling.

His limbs, consuming fire, along with his hair and nails.

Overwhelmed by suffering he cries out, like a bull elephant struck by a goad.

He boils in the Black Thread hell for a long time.

Having made him blind, feeding him on urine and excrement, they plunge such a person into brine.

Seizing him with restraining ropes, demons enter through his opened mouth.

Gathering together they devour him as he writhes, tearing apart his tongue, eating the flesh with blood.

Their delight is in painful superior things, in such a hell they dwell;

Whoever in this world are here mother-killers.

Falls into intense suffering, experiencing the fruit of his own action.

With iron strainers, torment again and again.

Like molten copper, they make the mother-killer drink hot.

Standing immersed in a pool that appears like old blood.

Breaking through the skin, devour him, greedy for flesh and blood.

It emits a foul stench for a hundred yojanas all around.

Such, Brahmadatta, is the suffering that a mother-killer obtains.

They fall into the womb-dropping, the impassable Vetaraṇī river.

Hang down on both sides of the impassable Vetaraṇī river.

Burning with flames, rising up a yojana high.

Women who are unfaithful, and men who go to others' wives.

They lie with pierced limbs, they stay awake long perpetually.

They fall into a copper cauldron, hot with fire-like water.

Experience their own action, formerly done wrongly by themselves.

Or her mother-in-law or father-in-law, or elder sister-in-law or brother-in-law.

She sees her tongue, a fathom long with worms, in herself;

She is unable to make herself understood, after death she boils in torment.

Thieves, cow killers, cruel ones, those who make beauty from the unbeautiful.

Being struck, they fall headlong into the caustic river.

Then they always eat the vomit of those wretched ones of others.

Devour the writhing evil-doing person.

The unrighteous ones, covered with dust, go to the great hell.

See the fruit of good conduct, with deities and Indra and brahmās.

Practice the Teaching in such a way, O king, that you will not regret your good conduct later."

Rule this realm, dear mother, I will go where my beloved Pabhāvatī is."

Return quickly to Kusāvatī, Kusa, I do not wish for an ugly one to stay."

I delight in the pleasant abode of Madda, having abandoned the realm, delighting in seeing you.

I do not know the direction, from where I have come, I am intoxicated with you, O gazelle-eyed one.

O beautiful-hipped one, indeed it is your sensual pleasures, I am not interested in kingship."

O king, you desire one who does not desire, you wish to love one who does not love."

We praise the gain in this case, the non-gain there is evil."

You restrain the wind with a net, you who wish for one who does not wish."

For I do not find pleasure in you, having come from across the country.

Then I was a cook, in king Madda's inner quarters.

Then I was not a cook, then I was king Kusa."

You would never be my husband, let them cut me into seven pieces."

You have no husband at all, O Kusa with the lion's voice."

If Pabhavati with the nose like an arahant's would look at me.

If Pabhavati with the nose like an arahant's would speak to me.

If Pabhavati with the nose like an arahant's would smile at me.

If Pabhavati with the nose like an arahant's would laugh at me.

If Pabhavati with the nose like an arahant's would touch me with her hands."

A hired cook, a person working for wages, having no purpose."

With a well-sharpened sickle, speaking such wrong words."

Considering she has great fame, make her dear to the beautiful one.

Considering she has great wealth, make her dear to the beautiful one.

Considering she has great power, make her dear to the beautiful one.

Considering she has a great kingdom, make her dear to the beautiful one.

Considering she is a great queen, make her dear to the beautiful one.

Considering she has a lion's voice, make her dear to the beautiful one.

Considering she has a lovely voice, make her dear to the beautiful one.

Considering she has a melodious voice, make her dear to the beautiful one.

Considering she has a sweet voice, make her dear to the beautiful one.

Considering she has a honey-like voice, make her dear to the beautiful one.

Considering she has a hundred skills, make her dear to the beautiful one.

Considering he is a noble, make him dear to the beautiful one.

Considering he is a king of Kusa, make him dear to the beautiful one."

Before they crush the wall, bring Pabhāvatī here."

I will show the nobles' footprints, who have come here to kill me."

With eyes full of tears, preceded by a group of slave-women."

Beautiful, with lovely eyes, dustless, unblemished, will lie in the forest, cast off by the nobles.

Will be scattered in the middle of the cemetery, vultures will drag them with their feet.

Cut off in the forest, discarded by the nobles, the crow seizes and goes wherever it desires.

On my breasts a jackal will hang, like a young son at his mother's.

Cut down in the forest, abandoned by the nobles, packs of jackals will drag it about.

They will surely never age, having devoured Pabhāvatī.

Mother, having begged for my bones, cremate them by the roadside.

When they would bloom, at winter's end with the passing of frost;

"Remember me, mother, Pabhāvatī of such beauty."

Seeing the sword and the empty place in King Madda's inner quarters.

Having killed the daughter of Madda, you will show to the nobles."

Today covered in blood, you go to the bonds of death.

Who indeed does not follow the word of benefactors who see the good.

A noble born from kusa grass, with a belt of gold and jewels;

Honoured by the assembly of relatives, you will not go to the destruction of death.

In the family of nobles, O fortunate one, what could be more pleasant than that.

In the family of nobles, O fortunate one, what could be more pleasant than that.

In the family of nobles, O fortunate one, what could be more pleasant than that."

Kusa of excellent knowledge, who could free us from suffering."

Kusa of excellent knowledge, who will kill them all."

If Kusa had come, how would we not know him?"

Having tied his hair firmly, bent over he washes a pot."

How is it that one born in the Madda family would make a slave her lover?"

I am a son of Okkāka, venerable sir, do you conceive me as a slave?"

I am a son of Okkāka, venerable sir, do you conceive me as a slave?"

I am a son of Okkāka, venerable sir, do you conceive me as a slave?"

I am a son of Okkāka, venerable sir, do you conceive me as a slave?"

I am a son of Okkāka, venerable sir, do you conceive me as a slave?"

I am a son of Okkāka, venerable sir, do you conceive me as a slave?"

A bull elephant in the form of a frog, you did not tell us had come here."

"That one who came here in disguise, we did not know."

May you be pleased with me, your majesty, you have done no wrong."

When King Kusa forgives you, he will grant you life."

Took hold with her head of the feet of King Kusa of great strength."

I pay homage with my head at your feet, do not be angry with me, O bull among charioteers.

And I will never again do anything unloved by you.

Now my father having killed me, will give me to the nobles."

I am angry with you, good lady, do not be afraid, O radiant one.

And I will never again do anything unloved by you.

Having killed many of the Madda family, he is able to take her away."

Then you will see my speed, as I scatter the enemies."

Like a yawning lion, flexing his double-strength arms.

Having descended into battle, Kusa roared a lion's roar.

The nobles fled, struck with fear at the sound of Kusa.

They cut one another, established in fear of the sound of kusa grass.

To King Kusa the lord of deities gave the Verocana gem.

The king mounted on an elephant's back entered the city.

He presented them to his father-in-law: 'O deity, these are your enemies.'

Do with them as you wish, release them or kill them."

You alone are our great king, release them or kill them."

Give one to each of them, let them be your sons-in-law."

You alone are our great king, give them what you wish."

To those nobles then, the daughters of King Madda.

The seven nobles then departed to their own kingdoms.

King Kusa of great strength went to Kusāvati.

Being of equal beauty and form, they outshone one another.

They were then in concord, dwelling in a prosperous land."

"Are you a human being with spiritual powers, how should we know you?"

I am a human being with spiritual powers - know this, Bhāradha."

When it was raining on the deity, you made it not rain.

Then among enemies, you made protection with arrows.

Then you made one hundred warriors your followers.

Elephant vehicles, horse chariots, and adorned women;

Delightful dwellings, we will give to you.

Or else in Assaka and Avanti, we are willing to be tamed by you.

If you have need of kingship, instruct us as you wish."

And also no need for territory, no benefit is found in me.

My father and mother, both live peacefully in the hermitage.

Having made you the superior one, let us ask Sona for restraint."

And tell us this, how many should the supplicants be?"

And all these nobles, well-born and famous;

And you, King Manoja - these will be enough supplicants."

Take up the bonds, raise the banners on foot;

"I shall go to that hermitage, where Kosiya dwells."

He went to the delightful hermitage, where Kosiya dwells."

Goes without touching the shoulder, when going to fetch water."

I support my parents, untiring day and night.

I maintain my parents, recollecting what was done before."

Show us the path, Soṇa, by which we may go to the hermitage."

Covered with Koviḷāra trees, here Kosiya rests."

In the sky, in the atmosphere, after having instructed the nobles.

Having entered the leaf-hut, he woke up his father.

Having left the hermitage, sit here, great sage.

Having left the hermitage, sat down at the gate."

Surrounded by a group of nobles, Kosiya said this.

Are going in front, delighting the bull among charioteers.

Who is this youth wearing a quiver, coming shining with glory.

His face shines beautifully, who comes shining with glory.

Blocking the sun's rays, who comes shining with glory.

They move about for one of excellent merit, mounted on elephant's back.

Surround on all sides, who comes shining with glory.

Surround on all sides, who comes shining with glory.

Surround on all sides, who comes shining with glory.

"Unshakeable and boundless, like waves of the ocean."

Comes to Nanda's supreme dwelling, the hermitage of those living the holy life.

"Unshakeable and boundless, like waves of the ocean."

All having made reverential salutation, approached the seers."

I hope you sustain yourself by gleaning, I hope there are plenty of roots and fruits.

"In the forest crowded with wild beasts, I hope there is no violence."

And we live on gleaning, and there are many roots and fruits.

In the forest crowded with wild beasts, no violence is found in me.

I do not recall arising any unpleasant affliction.

You have arrived as a lord, declare what is here."

Small fruits of various kinds, eat, king, the choicest ones."

Drink from it, great king, if you wish."

Let us listen to Nanda's word, he will speak.

May you listen to the word of Nanda and the assembly."

And all these nobles, well-born and famous;

And you, King Manoja, may you approve my words.

Let the beings in the forest, present and future, listen to my words.

I am your right hand, Kosiya, esteemed by you.

Hero, this is a meritorious state, do not prevent me, Kosiya.

For a long time you have done service with diligence;

The merits towards mother and father, be my giver to the world.

The path to the heavenly world, as you know, O sage.

That merit prevents me, the noble path's excellent person."

Great king, deteriorating the ancient family lineage;

One who behaves contrary to the Teaching towards elders, is reborn in hell.

And are endowed with proper conduct, they do not go to a bad destination.

All these are burdens of the eldest - know this, Bhāradha.

And I am not negligent of the Teaching, and I am the eldest, O chief of charioteers."

Just so did the venerable Kosiya reveal the Teaching to us.

Reveals to living beings, forms both good and bad;

Just so did the venerable Kosiya reveal the Teaching to us."

I will be your follower, risen up as your attendant."

Noble with noble conduct, you strongly meet with my approval.

This burden was never a burden to me.

Nanda, having made a superior choice, begs to attend.

Choose one Nanda for yourselves, whom should Nanda attend to".

May I obtain Nanda to serve, at the head of those living the holy life".

Having seen Nanda after a long time, my heart trembles.

I become elated and glad, thinking this Nanda has come.

Even more sorrow pervades me, and immense displeasure.

Dear to both my husband and me, Nanda has entered our house.

May Nanda obtain that, may Nanda support me."

The path to the heavenly world, mother chooses that for you, O sage.

The path to the heavenly world, mother chooses that for you, O sage."

And asks about the stars, and the seasons and years.

Through that she has cravings, through that she is called affectionate.

Through that she generates, through that she is called a mother.

She comforts the crying child, through that she is called comforting.

The unknowing child, through that she is called nourishing.

He guards both of these for himself, though the son might not have it.

Unmindful regarding others' wives, at midnight having reached youth;

In the evening when the son does not return, thus the mother is tormented.

Having practised wrongly towards his mother, he is reborn in hell.

Having practised wrongly towards his father, he is reborn in hell.

Not having cared for his mother, he meets with difficulty.

Not having cared for his father, he meets with difficulty.

Having looked after mother, this is gained by one who understands.

Having looked after father, this is gained by one who understands.

And impartiality in things, in each case according to what is proper;

These indeed are the bonds in the world, like the linchpin of a moving chariot.

Receive honour and respect, nor would a father on account of his child.

Therefore they attain greatness, and become praiseworthy.

Worthy of offerings from their children, they show compassion for their generation.

With food and also drink, clothing and beds;

With massage, bathing, and washing of feet.

They praise him here itself, and after death he rejoices in heaven."

You too should go, do not be perplexed, there is no fellowship with the imprisoned."

Having attended to you in happiness, how could I abandon you in suffering?

That death indeed is better than living without you.

Whatever is your destination is mine, O lord of birds.

How does that appeal to you who are free, when you consider it?

Or for the remaining relatives, when life is destroyed for both?

Giving up life in such a situation, what purpose would it serve?"

The Teaching, when honoured, shows the good to living beings.

And seeing devotion in you, I do not long for life."

Should not abandon, even for the sake of life, remembering the principle of cause.

Do as you wish with me, go with my approval."

By you that one endowed with enlightenment, was supremely restrained.

The hunter appeared to them, like Death to the afflicted.

Both remained silent, not moving from their seats.

The enemy of birds rushed swiftly towards the kings of birds.

The hunter stepped back, thinking 'They are imprisoned'.

Having approached the one sitting imprisoned, watching without dejection.

Sitting with huge body, the chief of the group of birds.

Yet why do you, unbound strong bird, not go?

Birds abandon it and go away, why are you left behind alone?"

I will never abandon him, until the end of time.

For this is the track of the great ones, they deserve to know misfortune.

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

Having encountered what is hidden, they are caught, thus at life's end."

Perhaps you might approve of us, perhaps you might grant us life."

Having gone quickly from here as you wish, may you live long without trouble."

If you are satisfied with one, release him and eat me.

There is no gain for you in life, you trade with this.

Bind me first with the snare, then release the king of birds.

And friendship with the Dhataraṭṭhas would be yours for life."

Friends and companions and dependents, children, wife and relatives.

As you are to Dhatarattha, a companion sharing life.

Having gone quickly from here as you wish, may you shine in the midst of relatives."

The one with twisted limbs spoke words pleasing to the ear.

Just as I rejoice today, seeing the freed king of birds."

This Dhataraṭṭha will be your gain, he will not see any evil.

Unbound, in natural state, standing on both sides of the pole.

This one is the king of geese, this other is the general.

Delighted, happy and prosperous, will give you much wealth."

Having quickly gone to the inner quarters, he showed the geese to the king;

Unbound, in natural state, standing on both sides of the pole.

This one is the king of geese, this other is the general."

"How did the hunter here obtain power over the great ones?"

Whatever base I conceive, it is for trapping the life of birds.

Sitting there though unbound, he spoke this to me.

The bird striving in the interest of his master, is united with the Teaching.

Sitting there lamenting, he begged for his master's life.

Then I released him from the snare, and let him go happily.

The one with twisted limbs spoke words pleasing to the ear.

Just as I rejoice today, seeing the freed king of birds."

This Dhataraṭṭha will be your gain, he will not see any evil.

Unbound, in natural state, standing on both sides of the pole.

This one is the king of geese, this other is the general.

Delighted, happy and prosperous, will give you much wealth."

For both of these were here, approved by me.

Would indeed generate gentleness in one like me, a hunter.

In all the bird-catchers' village, see that, O ruler of men."

The one with twisted limbs spoke words pleasing to the ear.

"I hope this kingdom is prosperous, and you rule it righteously."

And this kingdom is prosperous, and I rule it righteously."

And I hope they do not yearn for life for your sake."

And indeed they do not yearn for life for my sake."

Blessed with children, form and fame, following your wishes."

Endowed with children, form and fame, following my desire's will."

Did you experience great suffering, in that first misfortune.

For such wretches, this becomes their fate immediately."

And this one did not act towards us at all like an enemy.

Then Sumukha himself, the wise one, replied.

Then he released me from the snare, and let me go happily.

Coming to your presence, desiring wealth for him."

And may he obtain much wealth, as much as he desires."

He spoke to the one with twisted limbs, speaking words pleasing to the ear."

You have sovereignty in all matters, govern that if you wish.

This wealth I give to you, I bestow sovereignty upon you."

Endowed with enlightenment through sensual pleasure, that would be supremely dear to me."

I am not able to reply, that would not be my discipline.

Ruler of the earth, lord of humans, worthy of honour for many reasons.

A servant should not reply in between, O ruler of humans."

Such a method would not be for one who has not done it.

As far as I have seen, I do not see another like this.

And this too is my wish, may I see you both for a long time."

We have undoubtedly attained the devotion you have towards us.

Due to not seeing us, there was suffering for many birds.

Having circumambulated you, O subduer of enemies, let us see our relatives.

And this would be a great benefit, the trust of relatives."

Following with utmost speed, they approached the community of relatives.

The geese made their calls, and a great sound arose.

The egg-born ones, having found a reason, surrounded it all around."

Like the Dhatarattha geese, I went to join the community of relatives."

Golden-skinned, golden-coloured one, Sumukha, depart at will.

The group of relatives departs without concern, why are you left behind alone?

Do not bring harm to yourself for one who is free from trouble, Sumukha, depart at will."

Life or death for me will be with you.

You should not engage me in unrighteous action.

I am your renowned general, O supreme leader of geese.

Having abandoned him who fell, O best one, what will I say having gone from here;

I will give up life here, I cannot bring myself to do what is not noble."

You who cannot bring yourself to abandon me, your master and friend.

You will obtain life for me, being such as this."

Taking a stick, the hunter rushed forward forcefully.

The goose stood in front of the king, inspiring trust in the hunter.

I will apply an effort, properly connected with the Teaching;

Through this systematic approach, you will quickly be released from the snares."

The hunter, with hair standing on end, made a reverential salutation to him.

Speaking of being noble, the bent-limbed one, abandoning human speech.

Birds abandon it and go away, why are you left behind alone?"

I am unable to abandon that lord of birds in misfortune.

Thus, dear hunter, may this supporter delight in both ways."

I release that supporter of yours, may you both go as you please."

Friend, we accept your offering of safety.

Being powerless to release us, you would be stealing, hunter."

There the king exercising self-control, will act according to his direct knowledge."

Taking hold with both hands, put them in a cage.

Sumukha and Dhatarattha, the hunter took and departed."

"I am very afraid, Sumukha, for Sāmā of beautiful characteristics;

Knowing of our death, she will kill herself.

Like a heron on the seashore, wretched indeed she will grieve."

Would grieve for one woman, this is not like the wise.

The fool is like raw and cooked, greedy like a blind man for material things.

You do not know what should and should not be done, having reached the end of your time.

These are shared by many, like a tavern for drunkards.

These are harsh bonds, death's snares lying hidden;

The person who trusts in them is the lowest of men among men."

Great beings called women have appeared in the world.

Seeds grow in them, that is where beings are born;

What person would feel revulsion towards them, having touched a being with his hands.

For you today when fear has arisen, wisdom is born through fear.

But the wise and great ones apply themselves to difficult welfare.

Who as a hero wards off disaster through his own method.

For thus the beauty of the feathers, like bamboo fruit, has destroyed you.

He has now come to uncertainty, grasp the meaning, not just the words."

Through your systematic approach, seek my life."

I will apply an effort, properly connected with the Teaching;

Through my systematic approach, you will quickly be released from the snares."

"Inform the king for me that Dhataraṭṭha has come."

Indeed the self-controlled king addressed the ministers.

Let him have as much gold as he wishes."

'Dear Khemaka, when this lake stands full of geese,

Surrounded by flocks of relatives, how did you catch the one in the middle?'"

Searching for its track, diligent, relying on effort.

There I set the snare, thus I caught that bird."

Is your mind confused, or what are you seeking?"

Rest folded against its breast, that one came into my trap.

Speaking of being noble he stood, abandoning human speech."

Or having come to my assembly, do you not speak from fear?"

I will not speak from fear, such words in this matter."

Nor leather nor armour, nor armed archers.

Surrounded by moats, an impassable place, with strong towers and gateways;

Where having entered, Sumukha, you do not fear what should be feared."

We travel the pathless path, we move through the sky.

We speak meaningful speech, and are established in truth.

A speaker of lies and cruel, even if well-spoken?"

And fearlessness was proclaimed by you in these ten directions.

There is abundant food there, and there is no harming of birds.

We bind you with a snare, that speech of yours was false.

Having crossed over both junctions, one is reborn in discomfort."

You are learned and wise, subtle thinkers of good.

Thus, dear hunter, Sumukha spoke to you."

We speak meaningful speech, having reached the time for exposition.

Or would buy what is heard with what is heard - what could be more ignoble than that?

That one falls from both worlds, both here and beyond.

One should make an effort in duties, and restrain the openings.

Having practiced the Teaching here, thus they have gone to the heavenly world.

And release Dhataraṭṭha, the supreme leader of geese."

I will free from the cage the famous Dhataraṭṭha.

Who is happy in the king's happiness, and suffers in his suffering.

Like this Sumukha, who is the king's friend, sharing his life."

Covered with smooth Kāsi cloth, Dhataraṭṭha sat down.

Sumukha sat down, right next to Dhataraṭṭha.

They brought to the geese what was sent by the supreme king."

Being skilled in royal duties, he asked immediately after.

"I hope this kingdom is prosperous, and you rule it righteously."

And this kingdom is prosperous, and I rule it righteously.

And I hope they do not yearn for life for your sake."

And indeed they do not yearn for life for my sake."

Blessed with children, form and fame, following your wishes."

Endowed with children, form and fame, following my desire's will."

And that you rule without arbitrariness, righteously and impartially."

And I rule without arbitrariness, righteously and impartially."

And that you do not reject the Teaching, following what is contrary to it."

I follow only the Teaching, non-teaching is rejected by me."

I hope you are not intoxicated with intoxicating things, do you not fear the next world."

Established in ten qualities, I do not fear the next world.

Non-anger, harmlessness, patience and non-opposition.

Then rapture arises in me, and no small amount of joy.

Not knowing the fault in his nature, this bird towards our group.

Which is not found in us, this is not like those who have wisdom."

When Dhataraṭṭha was imprisoned, great suffering arose in me.

For us who have fallen, forgive us, noble king."

You break through barrenness, bird, you are upright, winged one."

Silver and gold, many pearls and lapis lazuli.

Animal hide and ivory goods, much copper and black iron;

This wealth I give to you, I bestow sovereignty upon you."

For those who live in the Teaching, you be our teacher.

Having circumambulated you, O subduer of enemies, let us see our relatives."

The king of Kāsi gave permission to the supreme leader of geese."

While the king of Kāsi watched, they plunged into the sky."

The geese made their calls, and a great sound arose.

The egg-born ones, having found a reason, surrounded it all around."

Like the Dhatarattha geese, I went to join the community of relatives."

"How difficult is this form and how limited, this rice meal is not enough for two."

From much give much, not giving is not tenable.

Mount the noble path, one who eats alone does not gain happiness."

When a guest is seated, one who eats food alone.

Mount the noble path, one who eats alone does not gain happiness."

When a guest is seated, one who does not eat alone.

Mount the noble path, one who eats alone does not gain happiness."

At Doṇa, at Timbarū's ford, in the swift-flowing great river.

When a guest is seated, one who does not eat alone.

Mount the noble path, one who eats alone does not gain happiness."

When a guest is seated, one who eats food alone.

Mount the noble path, one who eats alone does not gain happiness."

He displays various forms and colours, tell us, brahmins, who are you."

I am Sakka, lord of the thirty deities, and this one is called Pañcasikha.

They wake him with music, and being awakened he delights."

Having laid down the bodily frame here itself, with the breaking up of the body, they go to hell."

Having laid down the bodily frame here itself, with the breaking up of the body, they go to a good destination."

We have come here for your welfare, may he of evil qualities not go to hell."

I shall act accordingly, all that has been said by those who seek welfare.

And there is nothing I would not give, and I shall not drink water without having given.

Then I shall go forth, O Sakka, having abandoned sensual pleasures according to my strength."

Then came the lord of sages, the one who has gone to all worlds, taking a well-flowered branch of an excellent tree.

Not obtained by mortals or demons, this is proper only for deities.

Hope and faith and glory then shame, thus they spoke to Nārada the divine brahmin.

Give it to us, may all your destinations succeed, may you also be for us just like Vāsava.

I have no need for any of these, whichever you think is best, wear that."

For whichever one you, Nārada, will give the term, that one will be considered the best by us."

Go and ask the Lord of Beings, if you do not know who is superior and inferior here."

Having gone to the presence of the Thousand-eyed One, asked the Lord of Beings: "Who indeed is better?"

"May you all be alike, O beautiful one, who indeed, dear lady, stirred up this quarrel?"

He told us on the excellent Gandhamādana mountain: 'Go and ask the Lord of Beings;

If you do not know who is superior and inferior here.'"

Kosiya gives gifts with discrimination, for to whomever he gives, that one is better."

That Kosiya who has food and drink hard to obtain, to him bring ambrosia, O divine charioteer."

Very quickly approaching the hermitage, invisible, gave ambrosia to the sage."

Vasava, having considered all beings, who indeed placed what ambrosia in my hands?

Never before seen by my eyes, what deity placed what ambrosia in my hands?"

You know me, Mātali the divine charioteer, eat the supreme food, do not refuse.

Anger and resentment, dispute and slander, cold and heat and sluggishness - this is the supreme taste."

Nor is eating alone praised by the noble ones, one who does not share finds no happiness."

And all those misers, the fifth of the lowest - therefore without giving I would not drink even water.

Faith and generosity here free from stinginess, these are considered pure and truthful."

Hope and faith and glory then shame, came to that hermitage where Kosiya was.

Four maidens in the four directions, thus spoke Mātali face to face.

I ask you with your form like a golden creeper, tell me which deity you are.

Having come here for a dispute about the nectar, O one of excellent wisdom, share that nectar with me.

Know me as Glory, O best of sacrificers, share that nectar with me, O one of excellent wisdom."

Deprived of you, they obtain nothing - this that you have done is not good.

Protected by you, Glory, even one of high birth, like a wealthy happy person sends out a slave.

Such a one does not deserve even a seat or water, from where nectar? Go, you do not please me."

You shine wearing clothes of bright colour, having put on a garland red as kusa grass tips.

Who is your companion here, O round-eyed one, are you not afraid alone in the wilderness?"

With hope for nectar I have come to you, share that nectar with me, O one of excellent wisdom."

They sink there sometimes, and return with wealth lost, their goods destroyed.

Through calamity or lack of rain, they obtain no fruit from that.

Those devoted to their masters' purpose, again, wander in all directions getting nothing.

They practice severe austerities for a long time, taking the wrong path they go to a bad destination.

Such a one does not deserve even a seat or water, from where nectar? Go, you do not please me."

I ask you with your form like a golden creeper, tell me which deity you are."

Having come here for a dispute about the nectar, share that nectar with me, O one of excellent wisdom."

Some practise theft, falsehood, fraud and also malicious speech, having fallen away from you.

Having disciplined desire even for women of good families, he places faith again in a slave girl who carries water.

Such a one does not deserve even a seat or water, from where nectar? Go, you do not please me."

Like that you appear to me, deity, tell me which celestial nymph you are.

Who are you standing, gazing gently like a deer, appearing as if about to speak but not uttering a word."

I have come to you because of the dispute about ambrosia, I am not able even to beg for ambrosia;

Like a woman begging in a shameful form."

I invite you who are not begging, and I give you whatever ambrosia you wish for.

You indeed are to be honoured with all tastes, having honoured you I would eat even good food."

With water, fruit honoured by the noble ones, always frequented by beings free from evil.

Moringa trees and lodda trees and then padmaka trees, peacocks and hemp plants and sesame trees in full bloom.

Coral trees, trumpet-flower trees and night-jasmine trees, sweet-scented mucalinda trees and screw-pine trees.

Plantain trees, banana trees and many rice plants here, finest rice and curved rice grains.

Without harshness, without slopes, sweet and without foul odour.

Horned, crooked, crowded, hundred-curved and rohita fish;

Teeming with āḷigaggara fish, pāṭhīna fish and kāka fish.

Swans, cranes, and peacocks, and ruddy geese and kukkuha birds;

Many colourful kuṇāla birds, crested birds and jīvajīvaka birds.

Lions, tigers and boars, bears and hyenas.

Black antelopes and boars, groups of dark-coloured pigs;

Here there were many plantain deer, cats, and rabbits.

Her head well-bound with kusha grass, clean and fragrant, covered with an antelope skin;

Having gone beyond the seat, shame spoke thus, 'Sit down, good lady, this seat is pleasant.'

With fresh leaves, together with water, the great sage quickly brought heavenly food.

'Now that I have been honoured by you, I would go, O brahmin, to the heaven of the thirty-three as a victor.'

Having gone to the presence of the Thousand-eyed One: "O Vāsava, give me victory, this nectar."

She, with reverential salutation, honoured by deities and human beings, when she sat down on the new seat.

"Go and tell my words to Kosiya: O Kosiya, through hope, faith and glory;

For what reason did Moral Shame obtain the nectar?"

Like the Jambu river's gold, like burnished gold, adorned, like decorated with gold.

Here were antelope-like birds leaping about, and deer equipped with weapons made of beryl.

Adorned with golden mesh coverings, garlanded, trained to respond to sound commands.

The sky and mountains and trees, and the earth with its oceans trembled.

To the learned, senior, disciplined one, thus spoke Mātali to the divine brahmin.

Through hope, faith and glory, O Kosiya, for what reason did Moral Shame obtain the nectar?"

Hope is considered deceptive by me, and shame is established in noble virtue."

They restrain with shame their own mind's risen desire and lust for men.

They turn back through shame having abandoned life, those with shame accept it again.

That shame honoured by the noble ones in all the world, O divine charioteer, make that known to Inda."

Due to moral shame, you were considered the best among deities, daughter of Mahinda, you were born as the chief queen.

Inda, O one of Inda's clan, awaits you with perplexity, today itself you go to companionship with Inda."

Whoever saw the food of nectar, all of them went to companionship with Inda."

Anuruddha was Pañcasikha, Ānanda was Mātali.

Nārada, you were Sāriputta, Vāsava was the Enlightened One."

Having these five husbands, that woman committed evil with a dwarf hunchback."

Just as the great earth is of equal delight, the ground is support for one and all;

All-enduring, unmoving, unshakable, thus a man should not trust in women.

Forcefully devouring and delighting in harming others, thus a man should not trust in women.

Like a deer they are fickle, like a snake with forked tongue.

Like a demon hard to please, like Death taking away everything.

Like a poison tree ever-fruiting, they destroy the wealth in the house;

Women who bring an end to jewels."

Those who do not use them break the chariot, they kill the bull by overworking;

They kill the calf by milking, a wife becomes corrupted in a relative's family.'

A friend far away, and an evil companion, when a need arises these become harmful."

The heedless and the stupid one, the one failing in all duties;

By giving all sensual pleasures, she despises her husband."

Who is devoted to mirrors, clothes and ornaments, and who drinks intoxicants.

By these nine states, women bring hatred."

Having seen her husband's return she does not delight in it;

She never speaks praise of her husband, these are the characteristics of a corrupt one.

She sleeps wrapped up, facing away, these are the characteristics of a corrupt one.

She frequently goes to urinate and defecate, these are the characteristics of a corrupt one.

With wealth destroyed she makes intimacies, these are the characteristics of a corrupt one.

And she makes intimacies with neighbours, these are the characteristics of a corrupt one.

She is unfaithful and devoid of reverence, these are the characteristics of a corrupt one.

She looks in all directions with confused mind, these are the characteristics of a corrupt one.

All women would do evil, when getting a submissive one.

All women would indeed do evil, getting another even with a cripple.

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.

A person, even a deity, should not put faith in women.

Being ignoble, having transgressed the Teaching, they come under the power of their own mind.

They abandon him when troubles arise, therefore I do not trust women.

Women's heart is fickle and unsteady, turning like the rim of a wheel.

With gentle speech they lead him, like a Kamboja leads a water-born horse.

They avoid him completely, like one who has crossed and gone to the far shore abandons the raft.

They pursue both what is liked and disliked, like a boat goes to this shore and the far shore.

Whoever might think "they are mine," would restrain the wind with a net.

Such are worldly women, in them no limit is found.

Like cattle outside the grass, they touch the best again and again.

A person should truly associate with these, their entire nature is indeed hard to know.

Not another's wife nor for the sake of wealth, these five women should not be pursued'.

Having gained the opportunity she would despise even that, one should not come under the power of such unmindful women.

They abandon him when troubles arise, therefore I do not trust women.

They pursue both what is liked and disliked, like a boat goes to this shore and the far shore.

Do not trust in a king saying 'he is my friend', do not trust in a woman, not even in a mother of ten.

One should not trust women for they are like fords, even when followed with endless affection.

One should not develop attachment to those who are sensually wretched and unrestrained, who are like fords on the Ganges.

Like cattle outside the grass, they touch the best again and again.

And also with improper dress, and with sweet speech.

There is no deception among human beings that they do not know.

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

They pursue both what is liked and disliked, like a boat goes to this shore and the far shore.

They cling for the sake of wealth, like creepers dependent on trees.

The corpse burner and the flower disposer, women pursue men with wealth.