English
His head would split into seven pieces, If he were to eat such a truth-speaker. Having heard the Dhamma, men understand What is good and what is evil. And having heard these verses, My mind delights in the Dhamma. Just once, O great king, Is there association with the good. That association... protects, not much association with the wicked. 446. Only with the good should one associate, with the good should one make friends; Understanding the true Dhamma of the virtuous, one becomes better, not worse. 447. Indeed, the king's decorated chariots wear out, and this body too grows old; But the Dhamma of the virtuous does not grow old, the good indeed reveal it to the good. 448. The sky is far, and the earth is far, the far side of the ocean is said to be far; But farther than that, they say, is the Dhamma of the virtuous and the wicked, O king. 449. "Having heard these verses, meaningful and well-expressed, well-spoken by you, O king of men; I am delighted, pleased, and joyful, I grant you, good sir, four boons." 450. "You who do not understand your own death, what is beneficial and harmful, hell and heaven; Greedy for flavors, immersed in evil conduct, how can you, O wicked one, grant a boon? 451. I would say to you, 'Grant a boon,' and you, having granted it, would then retract it; Who among the wise, knowing this immediate strife and dispute, would enter into it?" 452. "No creature is fit to grant a boon which, having granted, he would then retract; Ask for a boon, good sir, without wavering, I will grant it even if I have to give up my life." 453. "The friendship of the noble accords with the noble, the wise accords with the discerning; May I see you healthy for a hundred years, this is the first of the boons I ask." 454. "The friendship of the noble accords with the noble, the wise accords with the discerning; You shall see me healthy for a hundred years, this is the first of the boons I grant." 455. "May those kings here, rulers of the earth, anointed and renowned, not rule over such lands; This is the second of the boons I ask." 456. "May those kings here, rulers of the earth, anointed and renowned, not rule over such lands; This is the second of the boons I grant." 457. "A hundred others The kings are seized by you, with hair dishevelled, tearful, weeping. Restore them to their own kingdom; this is the third boon I ask of you.” 458. “A hundred kings are seized by me, with hair dishevelled, tearful, weeping. I will restore them to their own kingdom; this is the third boon I grant you.” 459. “Your kingdom is vulnerable, afflicted by fear, many people have entered caves for refuge. Desist from human flesh, O king; this is the fourth boon I ask of you.” 460. “Indeed, that food is dear to me, for its sake I entered the forest. How can I desist from it? Ask another fourth boon.” 461. “One who, O lord of men, thinking ‘this is dear,’ neglects himself and indulges in dear things, the self is better, indeed the best; dear things can be obtained later by one who is mindful.” 462. “Human flesh is dear to me, Sutasoma, understand this. I cannot be restrained; ask another boon, good sir.” 463. “One who, thinking ‘this is dear,’ cherishes dear things, neglects himself and indulges in dear things, like a drunkard who drinks a cup mixed with poison, by that he becomes miserable in the next world. 464. “But one who, having considered, abandons dear things here, and practices the noble Dhamma even with difficulty, like one who, though suffering, drinks medicine, by that he becomes happy in the next world.” 465. “Having left my father and mother, and the five delightful sense pleasures, for its sake I entered the forest. How can I grant you that boon?” 466. “Not The wise say words are twofold, the good are true to their promises; "Choose a boon, friend," you said to me, "What you said does not fit you." 467. Gain of demerit, disrepute, ill-fame, much evil, bad conduct, defilement; For the sake of human flesh, you have come, how can I give you that boon? 468. A being should not give such a boon, which, having given, he would then retract; Choose a boon, friend, without wavering, I will give it, even if it costs my life. 469. The good give up life, but not the Dhamma, the good are true to their promises; Having given a boon, quickly retract it, O best of kings, act in this way. 470. One should give up wealth for a noble limb, one should give up a limb protecting life; A limb, wealth, and even all of life, a man should give up, remembering the Dhamma. 471. For from whom a person learns the Dhamma, and those good ones who remove his doubts; They are his island and his refuge, a wise person should not let friendship with them decay. 472. Indeed, that food is pleasing to me, for this reason I entered the forest; But if you ask me for this matter, I will give you even this boon, friend. 473. You were my teacher and my friend, I did your bidding, friend; You too, friend, do my bidding, let us both go and release them. 474. I am your teacher and your friend, you did my bidding, friend; I too, friend, do your bidding, let us both go and release them. 475. You were tormented by Kammāsapāda, covered in dust, tearful, weeping; Never betray this king, promise me with a true pledge. 476. We were tormented by Kammāsapāda, covered in dust, tearful, weeping; We will never betray this king, we promise you with a true pledge. we will hear.” 477. “Just as a father or a mother, compassionate, desiring the welfare of their children; Even so may this king be to you, and may you be to him just like sons.” 478. “Just as a father or a mother, compassionate, desiring the welfare of their children; Even so may this king be to us, and we will be just like sons.” 479. “Meat of four-footed creatures and birds, well-cooked and thoroughly prepared by cooks; Enjoying it like Indra enjoys ambrosia, why do you alone wander in the forest, having abandoned it? 480. “Those noble ladies, amidst creepers and vines, adorned, surrounding you; They delighted you like gods delight Indra, why do you alone wander in the forest, having abandoned them? 481. “On a pillow of red silk, on a couch with many coverings, on a pure and soft bed; Lying comfortably in the middle of the bed, why do you alone wander in the forest, having abandoned it? 482. “Music of hands and drums at midnight, and even instruments without a man to play them; Much well-sung and well-played music, why do you alone wander in the forest, having abandoned it? 483. “A city rich in parks, abundant with garlands, delightful, adorned with deer skins; Attended by horses, elephants, and chariots, why do you alone wander in the forest, having abandoned it?” 484. “Just as the moon in the dark fortnight, wanes day by day; Like the dark fortnight, O king, is the company of the wicked. 485. “Just as I, by associating with the cook, that vile and wretched man; Committed evil deeds, by which I go to a bad destination. 486. “Just as the moon in the bright fortnight, waxes day by day; Like the bright fortnight, O king, is the company of the good. 487. “Just as I, by associating with you, know, Sutasoma; I will perform wholesome deeds, by which I go to a good destination. 488. “Just as water on dry land, O lord of men, Water on dry land, not lasting long, not long-standing; So too is the meeting of the bad, not lasting long, like water on dry land. As water in a lake, O king, fallen, is long-standing, O best of men; So too is the meeting of the good, long-standing, like water in a lake. Without decay is the meeting of the good, as long as it stands, so it is; Quickly indeed passes away the meeting of the bad, therefore the Dhamma of the good is far from the bad. He is not a king who conquers unjustly, he is not a friend who overcomes his friend; She is not a wife who does not respect her husband, they are not sons who do not support the aged. That is not an assembly where there are no good people, they are not good people who do not speak the Dhamma; Having abandoned lust and hatred and delusion, only those who speak the Dhamma are good people. They do not know one who does not speak, a wise person mixed with fools; But they know one who speaks, teaching the deathless state. One should speak, one should illuminate the Dhamma, one should uphold the banner of the sages; The sages have well-spoken words as their banner, for Dhamma is indeed the banner of the sages.