English
‘‘That merit has come to fruition, which I did in Kosambī; Among gods and humans, I shall wander, deceased from here. 1278. ‘‘Seven births, O great king, always honored and revered; Even from womanhood I shall not be freed, these are the six states. 1279. ‘‘And the seventh state, O god, a powerful son of the gods; A male god I shall be, supreme in the divine host. 1280. ‘‘Even today, a garland of santāna flowers, they weave in Nandana; A god-son named Java, he receives my garland. 1281. ‘‘That divine moment, is like sixteen years here; And that divine day and night, is like a hundred human autumns. 1282. ‘‘Thus deeds follow, even through countless births; Whether good or evil, a deed is never lost. 1283. ‘‘Whoever wishes to be a man, birth after birth, again and again; Should avoid another's wife, like one with washed feet avoids mud. 1284. ‘‘She who wishes to be a man, birth after birth, again and again; Should respect her husband, like a servant respects Indra. 1285. ‘‘Whoever wishes for divine enjoyments, divine life, fame, and happiness; Having avoided evils, should practice the threefold Dhamma. 1286. ‘‘By body, speech, and mind, diligent and discerning; It is for one's own welfare, whether woman or man. 1287. ‘‘Whatever humans in this living world, are famous, enjoying all prosperity; Undoubtedly, by them in the past, good deeds were well done, they are owners of their deeds. All beings are separate. 1288. “Please consider for yourself, O king, from what source are these, O lord? These nymphs, like celestial maidens, adorned and covered with golden nets.” 1289. Thus the maiden, with delight, pleased Angati, her father; She showed the way to the deluded one, the virtuous one declared the Dhamma. 1290. Then Narada came from the Brahma-world to the human race; Looking down upon Jambudīpa, he saw King Angati. 1291. Then, standing on the palace, in front of Vedeha; Seeing him arrive, he, with delight, saluted the sage. 1292. Then, descending from his seat, the king, with a troubled mind; Questioning Narada, spoke these words. 1293. “From where do you come, divine-hued one, illuminating all directions like the moon? Tell me, when asked, your name and lineage, how do people in the human world know you?” 1294. “I have just come from the divine world, illuminating all directions like the moon; I will tell you, when asked, my name and lineage, Narada and Kassapa know me.” 1295. “Your form is wondrous, as you go and stand in the air; I ask you, Narada, about this matter, by what power is this your might?” 1296. “Truth and Dhamma, self-control and generosity, these are my ancient, well-practiced virtues; By these well-cultivated qualities, I go wherever I wish with the speed of thought.” 1297. “You speak of a wondrous achievement of merit, if indeed these are as you say; I ask you, Narada, about this matter, and when asked, please explain it well to me.” 1298. “Ask me, O king, this is your concern, whatever doubt you have, O ruler of the earth; I will free you from doubt, with reasons, methods, and causes.” 1299. “I ask you, Narada, about this matter, and when asked, Narada, do not speak falsely; Are there gods, or are there ancestors, is there another world, or Indeed there are gods and ancestors, There is another world, as people say; But men, greedy for pleasures and deluded, Do not know the other world, being bound by delusion. If, Nārada, you believe there is An abode for the dead in the other world; Give me five hundred here and now, I will give you a thousand in the other world. We would indeed give five hundred to you, sir, If we knew you to be virtuous and generous; But you, a cruel one, dwelling in hell, Who would urge a thousand in the other world? Whoever here is unrighteous, Of evil conduct, lazy, and cruel in action; The wise do not lend him money, For there is no return from such a one. But knowing a person to be skillful, Diligent, virtuous, and generous; People themselves invite him with riches, 'Having done work, bring it back again!' Departed from here, you will see there, O king, Being torn apart by flocks of crows; That one, being eaten, dwelling in hell, By crows, by vultures, and by dogs; With limbs severed, blood flowing, Who would urge a thousand in the other world? There is utter darkness there, no moon or sun, Hell is always tumultuous, of terrifying form; Neither night nor day is discernible, Who, seeking wealth, would wander in such a place? Sabala and Sama, two dogs, With bodies grown large, strong, and mighty; They devour with iron teeth, One driven from here, fallen to the other world. That one, being eaten, dwelling in hell, By cruel beasts, by fierce wild animals; With limbs severed, blood flowing, Who would urge a thousand in the other world? With arrows and well-sharpened spears, Enemies strike and pierce; Kāḷūpakāḷā in dreadful hell, A man who formerly did evil deeds... I made. Him being killed, going to hell, with belly split open at the sides; His body cut up, blood flowing, who would demand a thousand from him in the other world? Spears, arrows, lances, javelins, various weapons rain down there, the gods; Fiery coals fall like flames, thunderbolts rain down on the cruel doer. And hot winds in hell are unbearable, no happiness is obtained there, not even for a moment; Him, running here and there, defiled and sick, who would demand a thousand from him in the other world? Even him, running, yoked to chariots, treading the earth, becoming a flame; Being urged on by goads and sticks, who would demand a thousand from him in the other world? Him climbing a mountain covered with razors, terrifying, blazing, dreadful; His body cut up, blood flowing, who would demand a thousand from him in the other world? Him climbing a mountain-like, blazing, dreadful pile of coals; His body well-burnt, wretched, weeping, who would demand a thousand from him in the other world? High like a cloud-peak, trees covered with thorns; With sharp iron (thorns), drinking human blood. Women climb them, and men who have gone to others' wives; Urged on by those holding spears, the agents of Yama. Him climbing the hellish, silk-cotton tree, smeared with blood; His body burnt, skinless, sick, in intense pain. Breathing out hot air repeatedly, guilty of past deeds; His body skinless at the treetop, who would ask him for that wealth? High like a cloud-peak, trees covered with sword-leaves; With sharp iron (leaves), drinking human blood. Him climbing the sword-leaf tree, being cut by sharp swords; His body cut up, blood flowing with blood, who would urge him to a thousand in the other world? 1322. “As soon as he emerges from there, trees with sword-leaves; Having fallen into the Vaitaraṇī, who would beg him for that wealth? 1323. “Harsh, with harsh, hot water, difficult is the Vaitaraṇī river; Covered with iron lotuses, it flows with sharp leaves. 1324. “There, with his body cut to pieces, being swept away, smeared with blood; In the supportless Vaitaraṇī, who would beg him for that wealth?” 1325. “I tremble like a tree being cut down, I do not know the direction, my mind confused; I am tormented by fear, and great is my fear, having heard the words spoken by you, sage. 1326. “Like a lamp in the midst of a burning flood, like a lamp in a great ocean, like a light in darkness, you are our refuge, sage. 1327. “Instruct me in welfare and righteousness, sage, for what I have done wrong in the past; Tell me, Nārada, the path to purity, so that I may not fall into hell.” 1328. “Just as Dhataraṭṭha was, Vessāmitta, Aṭṭhaka, Yāmataggi; Usindara and King Sivi too, were attendants of ascetics and brahmins. 1329. “These and other kings, who went to the heavenly realm; Abandoning unrighteousness, practice righteousness, O king. 1330. “Let them proclaim in your city, with food in hand: ‘Who is hungry? Who is thirsty? Who wants garlands? Who wants ointments? Who, being naked, wants various colored clothes?’ 1331. “‘Who wants an umbrella on the path? And soft, beautiful sandals?’ Thus, in the evening and in the morning, let them proclaim in your city. 1332. “Do not yoke an old person, a cow, or a horse, as before; And you should give protection, O mighty one, from those in authority. 1333. “Your body is called a chariot, your mind is the swift charioteer; Non-violence is the axle, sharing is the covering. Foot-restraint is the wheel-rim, hand-restraint is the wing; Belly-restraint is the inner part, speech-restraint is the sound. Truthful speech is the complete body, well-restrained from slander; Speech without harshness is the limb, adorned with moderate speaking. Faith is the well-formed axle, humility and reverence are the yoke; Lack of arrogance is the pole, moral restraint is the linchpin. Non-anger is the non-striking, the white parasol of Dhamma; Great learning is the support, steadfast mind is the ornament. Knowledge of time is the essence of mind, self-confidence is the goad; Humble conduct is the harness, a light yoke of non-conceit. An unsluggish mind is the cushion, serving the elders, dust-removed; Mindfulness is the goad of the wise, perseverance and effort are the reins. The tamed mind leads the way, with well-tamed drivers; Desire and greed are the wrong path, the straight path is self-restraint. When the vehicle rushes forth, to sights, sounds, tastes, and smells, Wisdom is the striking, O king, and oneself is the charioteer. If with this vehicle, righteous conduct, and firm resolve, O king, one who fulfills all desires will never go to hell. Alāta was Devadatta, Sunāma was Bhaddaji; Vijaya was Sāriputta, Bījaka was Moggallāna. Sunakkhatta, the Licchavi prince, was Guṇa, the naked ascetic; Ānanda was Rucā, who pleased the king. King Uruvelakassapa, was then of wrong view; The Great Brahmā was the Bodhisatta. Thus remember this Jātaka. The Eighth, the Mahānāradakassapa Jātaka. 546. Vidhurajātaka (9)