English
Where were those tormentors of sages reborn? Indeed, Daṇḍakī, having cast out the emaciated calf, His roots cut off, with his people and his kingdom, Burns in the hell named Kukkuḷa; Its sparks fall upon his body. Whoever tormented the restrained renunciants, The blameless ascetics speaking the Dhamma; That Nāḷikera, dogs in the other world, Gather and devour him, writhing. Then Ajjuna, on spears in hell, Fell head down, feet up; Having tormented Gotama of the Angīrasa clan, The patient ascetic, long a celibate. He who cut into pieces a monk who spoke of patience, who was harmless; He is reborn in Kalābuvīci and burns, intensely hot, bitter, terrifying. 74. "Having heard of these hells, a wise person, and other even more evil ones here; Should practice Dhamma among ascetics and brahmins, acting thus, he goes to a heavenly state." 75. "Approving of your well-spoken words, I ask you another, please tell me now; What kind of person do they call virtuous? What kind of person do they call wise? What kind of person do they call a good person? What kind of person does prosperity not abandon?" 76. "He who is restrained here in body and speech, and does no evil whatsoever with his mind; Does not speak falsehood for his own sake, such a one they call virtuous." 77. "Pondering deep questions with his mind, he does not do excessively harmful, cruel deeds; He does not abandon the timely, beneficial word, such a one they call wise." 78. "He who is truly grateful, appreciative, and steadfast, who is a good friend and firm in devotion; Who diligently performs duties for the suffering, such a one they call a good person." 79. "Endowed with all these qualities, faithful, gentle, generous, eloquent; Supportive, friendly, with soft speech, such a one prosperity does not abandon." 80. "Approving of your well-spoken words, I ask you another, please tell me now; Among virtue, prosperity, the Dhamma of the good, and wisdom, which do they call superior?" 81. "Indeed, the skilled say wisdom is superior, just as the king of stars is to the constellations; Virtue, prosperity, and the Dhamma of the good, are followers of the wise." 82. "Approving of your well-spoken words, I ask you another, please tell me now; How acting, how thinking, how behaving, what cultivating, does one gain wisdom here? Now, the path to wisdom..." give, how does a mortal become wise?’’ 83. ‘‘He should associate with elders, skillful and learned ones; He should be one who grasps and questions; He should listen attentively to well-spoken words; Doing so, a mortal becomes wise. 84. ‘‘The wise one observes sense pleasures, as impermanent, as suffering, as a disease; Thus discerning, he abandons desire, for sufferings, for pleasures, for great dangers. 85. ‘‘He, free from passion, having removed hatred, should cultivate immeasurable loving-kindness; Having laid down the rod for all beings, unblamed, he attains the Brahma-state.’’ 86. ‘‘Your coming was of great power, and that of Maṭṭhaka, and of Bhīmaratha, and of the exalted King Kāliṅga; For all of you, sensual desire is abandoned.’’ 87. ‘‘So it is, knower of others’ minds, for all of us, sensual desire is abandoned; Grant us the opportunity for your favor, so that we may attain your destination.’’ 88. ‘‘I grant the opportunity for my favor, for indeed, your sensual desire is abandoned; Permeate your body with abundant joy, so that you may attain my destination.’’ 89. ‘‘We will do all according to your instruction, whatever you, the greatly wise one, say; We will permeate our body with abundant joy, so that we may attain your destination.’’ 90. ‘‘The emaciated calf has been honored, go forth, good sirs, worthy ascetics; Be ever delighted in meditation, concentrated; This delight is supreme for one who has gone forth.’’ 91. Having heard these verses, full of supreme meaning, well-spoken by the wise sage; Those glorious deities, filled with joy, departed to the city of the devas. 92. These verses, meaningful and well-expressed, well-spoken by the wise sage; Whoever listens to them with earnest attention, will obtain a distinction in this life and the next; Having obtained a distinction in this life and the next, he will go beyond the sight of the king of death. 93. Sālissara, Sāriputta, Meṇa Dissara and Kassapa; Pabbata and Anuruddha, and Kaccayana and Devala. 94. “And the disciple Ananda, and Kisavaccha and Kolita; Narada, the elder Udayi, the assembly, the Buddha's assembly; Sarabhanga, the world's protector, thus remember this Jataka.” The Sarabhanga Jataka, the second. 523. The Alambusa Jataka (3) 95. “Then spoke the great Indra, Vatrabhu, father of victors; Having summoned the divine maiden, Alambusa, in Sudhamma. 96. “Dear one, the gods implore you, the Tavatimsa gods, with Indra; Go to tempt the ascetic, Isisinga, Alambusa. 97. “This one surpasses us, observing vows, practicing celibacy; Delighting in Nibbana, grown old; obstruct his path.” 98. “O King of Gods, why do you, teach only me; to go tempt the ascetic, there are other nymphs too. 99. “Like me, and even superior, in the Asoka and Nandana groves; Let it be their turn too, let them also go to tempt.” 100. “Indeed, you speak the truth, there are other nymphs; Like you, and even superior, in the Asoka and Nandana groves. 101. “But they do not know thus, how to serve a man; As you know, O woman of perfect beauty. 102. “You yourself go, fair one, you are the best of women; By your own beauty and form, you will bring him under your sway.” 103. “Indeed, I will not go, sent by the King of Gods; I fear to approach him, for the brahmin has fierce power. 104. “Many have reached hell, people who assailed ascetics; They fell into the cycle of delusion, therefore my hairs stand on end.” 105. Having said this, she departed, A nymph of charming form; Missā, desiring to meet, Alambusā, Isisiṅga. 106. And she entered that forest, guarded by Isisiṅga; Covered with a net of creepers, half a yojana all around. 107. In the morning, at breakfast time, at the time of the rising sun; She approached Isisiṅga, who was sweeping the fire-place. 108. Who are you, shining like lightning, like a star, like a medicinal herb? With hands adorned with various ornaments, wearing jeweled earrings. 109. Resembling the color of the sun, fragrant with golden sandalwood; With well-formed thighs, a great enchantress, a maiden of lovely appearance. 110. Your feet are slender, soft, pure, and well-placed; Your gait is charming, it steals my mind away. 111. Your thighs are gradually tapering, like the trunk of an elephant; Your beautiful hips are smooth, like the board of an axle. 112. Your navel is well-formed, like the pollen of a lotus; Full, like black collyrium, it is seen from afar. 113. Your breasts are formed in two parts, without stalks, beautifully prominent; Your breasts are firm, like half-gourds. 114. Your neck is long, shining like a conch, like that of an antelope; White and lovely, like the fourth moon. 115. Both upper and lower, polished by the tips of trees; Your teeth are beautiful, born in two rows, dark blue. 116. Not white, with red edges, resembling the fruit of the jujube; Your eyes are long and wide, and beautiful to behold. 117. Not too long, well-combed, arranged like golden tips; The hairs of your head, are fragrant with sandalwood. 118. As far as the cattle-herding of farmers, and the journey of merchants; And the striving of ascetics, of restrained hermits. 119. There is no one equal to you whom do you see, on this earth’s surface? Who are you, whose son are you, how are we to know you?” 120. “This is not the time for questions, venerable sir, when Kassapa is in such a state; Come, friend, let us enjoy ourselves, both in our hermitage; Come, I will embrace you, be skilled in pleasures.” 121. Having said this, the celestial nymph, of charming form, departed; Alambusā, desiring to mingle, with Isisinga. 122. And he, quickly coming forth, cutting off his slow progress; Reached out and touched her excellent tresses. 123. The beautiful, lovely one, embraced him, with an upward turn; His celibacy was broken, and then she was pleased. 124. She went in mind to Indra, dwelling in the Nandana forest; Knowing her intention, Maghavā, the chief of gods, 125. Quickly sent a couch, golden, with a conveyance; With an upper covering, fifty thousand times spread. 126. She held him there, the beautiful one, against her breast; As if for a single moment, she held him for three years. 127. The Brahmin, free from intoxication after three years, awoke; He saw green trees, and a fire-place all around. 128. A forest of new leaves, in bloom, resounded with cuckoos; Looking all around, he wept, shedding tears. 129. “I did not offer sacrifices, nor chant mantras, the fire-sacrifice is abandoned; Who indeed, for my service, previously enticed my mind? 130. While I was dwelling in the forest, my spiritual power that had accumulated; Like a ship full of various jewels, was seized in the ocean.” 131. “I was sent by the king of gods, for your service; I overcame your mind with my mind, you do not understand your heedlessness.” 132. “My father, it seems, these things, Kassapa instructs; "Women like lotuses, understand them, young man." 133. "Understand the boils on the chest, understand them, young man; Thus my father instructed me, as one who pitied me. 134. I did not heed his word, the teaching of my old father; In the forest, where there are no people, today I burn alone. 135. So I shall act thus, fie upon my life; If I am again like that, death will be mine." 136. Knowing his power and energy, his unwavering resolve; Alambusā grasped the feet of Isi-siṅga with her head. 137. "Do not be angry with me, great hero, do not be angry with me, great sage; A great purpose has been accomplished by me, for the glorious gods;