Kuruvinda trees and karavīra plants and tisasāmā, and in the sheltered place the kaṇikāra trees have blossomed.

Whereon a king or a prince, unafraid, will strike through the armour.

Many are the royal duties, those you will perform, O noble one.

She strikes a stump with her foot, towards the mountain Caṇḍoraṇa.

She strikes a stump with her foot, towards the mountain Caṇḍoraṇa.

She strikes a stump with her foot, towards the mountain Caṇḍoraṇa.

Let the elephant be reunited with his mother, together with all his relatives.

Having rested for a moment, went to where the mountain was.

Having drawn up water with his trunk, he sprinkled his mother.

Gone is my son born from myself, who was my attendant.

I have been released by the King of Kāsi, the famous Vedeha.

Who released my son, always honouring the elders.

When a brahmin traveller is standing, one should not depart, they say, O foremost lord of bipeds.

Or what purpose are you desiring from me, that you came here, Brahmā? Please tell me that.

And more than a thousand gold coins, and give me two wives equal to myself.

Are there any demons loyal to you? Or do you recall some benefit done for me?

I do not recall any benefit done by you, but formerly there was just a meeting.

Tell me, being asked, this matter, when or where was our meeting?

There in the darkness of a very dark night, we rubbed shoulder against shoulder.

That very thing was just our meeting, after that there was none, nor before.

The wise do not destroy associations and intimacies, nor what was done before.

Even much done for fools perishes, for thus fools are of ungrateful nature.

Even a little done for the wise does not perish, for thus the wise are of grateful nature.

And more than a thousand gold coins, and I give you two wives equal to yourself.

The lord of Kāsi is fulfilled, so am I, and today a meeting with you has been obtained by me.

Worthy of the path, worshipped by gods and humans, I am Dhamma [Righteous]. Give the path, O Adhamma [Unrighteous].

For what reason should I today give to you, O Dhamma, the path never given before?

The eldest and the best and the eternal, drive off from the road of the eldest, younger one.

And let there be battle between us two today, whoever conquers in battle, his is the path.

Endowed with all virtues, I am Dhamma - O Adhamma, how will you defeat me?

If Adhamma destroys Dhamma today, iron would be beautiful to behold like gold.

And I give you the path with what is dear and what is not dear, and I forgive you for your ill-spoken words.

"If I, seeking battle, do not obtain battle," in this way Adhamma is destroyed.

Delighted, having ascended the chariot, he set forth by the path itself, exceedingly powerful, striving for truth.

Having laid down the physical body right here, upon the body's collapse, they go to hell;

Just as Adhamma fell headlong.

Having laid down the physical body right here, upon the body's collapse, they go to a fortunate destination;

Just as Dhamma, having ascended the chariot.

I request you, O one with eyes like a kinnara's, let us both dwell here for one night.

Protected by sword-bearing guards, this city is difficult to enter.

Then for what reason do you desire a meeting with me?

Delight me, venerable lady, I give you a full plate."

Go indeed, demon of great majesty, and having gone, do not return here again.

Do not let that delight decay in you, pure one, I give you money, a plate full.

Your divine nature is contrary, you came to me in person with less.

By that very beauty your wealth too, declines - you are more aged today.

Your beauty diminishes, after the passing of days and nights.

You should live the holy life, you would become even more beautiful.

I ask you, demon of great majesty, how then is the physical body of the gods?

Day after day, even more so for them, divine beauty and abundant wealth.

I ask you, demon of great majesty, standing where would one not fear the world beyond?"

Dwelling in a house with abundant food and drink, faithful, gentle, generous, bountiful;

One who treats kindly, kindly in speech, of smooth speech, standing here one would not fear the world beyond.

I ask you of lofty beauty, who indeed are you, O noble one?

Having informed you, I go, I am freed from your promise.

Instruct me, prince, so that there may be a meeting again.

The unstable body decays, Udayā, do not be heedless, practise the Teaching.

Even that one not free from lust gives up, Udayā, do not be heedless, practise the Teaching.

They too abandon one another, Udayā, do not be heedless, practise the Teaching.

Having understood it is a brief dwelling, Udayā, do not be heedless, practise the Teaching.

Difficult and small, and that is bound with suffering;

I alone shall go forth, having left Kāsi and Surundhana."

Because of that I afterwards felt disgust, that evil was done by me;

May I not do evil again, therefore I have gone forth.

Because of that I afterwards felt disgust, that evil was done by me;

May I not do evil again, therefore I have gone forth.

When asked by them, though knowing, I explained it otherwise.

May I not do evil again, therefore I have gone forth.

I approved of them, because of that I afterwards felt disgust.

Therefore I have gone forth.

They prepared the drinking of intoxicants for the harm of many.

That evil was done by me, may I not do evil again;

Therefore I have gone forth.

Which I, while indulging in, did not obtain such happiness.

Those who indulge in sensual pleasures, they are reborn in heaven.

Those who indulge in sensual pleasures, they are reborn in hell.

Or a spear thrown into the chest, sensual pleasures are more painful than that.

Or a ploughshare heated all day, sensual pleasures are more painful than that.

Like molten copper, sensual pleasures are more painful than that.

I shall go forth, O king, may Your Majesty approve of that.

Whoever harms you, I will prevent, do not go forth, Yudhañcaya.

And I wish to make a refuge, which ageing does not overwhelm.

The townspeople request you, dear son, do not go forth, Yudhañcaya.

May I not, intoxicated by sensual pleasures, come under the control of ageing.

For a long time I wish to see you, do not go forth, Yudhañcaya.

So is the life of human beings, do not hinder me, mother.

May my mother not be an obstacle-maker to me as I cross over.

Yudhañcaya has been permitted by King Sabbadatta.

This prince has gone forth, wearing ochre robes, the strong one.

Having abandoned mother and father, having cut off attachment to Death.

Thus this Bharata said: 'King Dasaratha is dead.'"

Having heard that your father has died, does not suffering oppress you?

Why should the wise, the intelligent one, torment himself?

The wealthy and the poor, all have death as their destination.

So for mortals who are born, there is always fear from death.

In the morning some are not seen, who in the evening were seen as many people.

The discerning one would do it, though deluded, harming oneself.

The ghosts are not protected by that, lamentation is useless.

So too the wise one, the learned, the intelligent, the wise man;

Should dispel quickly arisen sorrow, as the wind disperses cotton.

The enjoyments of all living beings are supreme only through union.

Having understood the Teaching, the heart and the mind, even great sorrows do not torment.

And I shall protect the rest, this is the function of one who understands.

Rāma, with conch-marked neck and mighty arms, exercised kingship.

Honouring these princes, he did not think of you with anyone.

Relatives approved of him, seeing his own welfare.

By what do the congregations of kinsmen assembled not surpass you.

I pay homage to them attentively, I venerate the feet of such ones.

Ascetics, sages delighting in the qualities of the teaching.

I despise nothing, my mind delights in the Teaching.

I do not withhold from them their established food and wages.

They trade in Bārāṇasī, with abundant meat and liquor and water.

For them protection has been arranged by me, know this thus, Uposatha.

You are wise and learned, and also beneficial to your relatives.

Enemies cannot overcome, like the lord of titans cannot overcome Indra.

We ask you, Suppāraka, which sea is this?

When the boat was lost, it is called Razor-Garland.

We ask you, Suppāraka, which sea is this?

When the boat was lost, it is called Fire-Garland.

We ask you, Suppāraka, which sea is this?

When the boat was lost, it is called Curds-Garland.

We ask you, Suppāraka, which sea is this?

When the boat was lost, it is called Kusa-Garland.

We ask you, Suppāraka, which sea is this?

When the boat was lost, it is called Reed-Garland.

Just as a pit or precipice, the sea appears;

We ask you, Suppāraka, which sea is this?

When the boat was lost, it is called Mare's Mouth.

I do not know of having intentionally harmed even a single living being;

By this speaking of truth, may the boat return safely."