English
1. With love supreme, in my heart's jasmine bower, The Buddha-lamp of wisdom is lit bright; Dispelling all the darkness of delusion, May it ever illumine the path of truth. 2. Among the kings anointed in Lanka's realm, He, Sirisanghabodhi, rich in Bodhisattva virtues; With a charming narrative of his conduct, I shall relate the Hatthavanagalla Vihara's story. 3. Guided by the meaning of the Brahman's lineage, Renowned as the foremost among all ascetics; How it was managed with boundless wisdom, Relying on ancient writings, I shall strive. 4. In Lanka, cleansed of the stains of false doctrines by the nectar of the Buddha's teachings, in the great Naga grove of Angirasa, the Blessed One, the place of victory over the assembled Yakshas and Rakshasas, the established boundary, the ornament of the island of Lanka, the Mani Bheda district, rich in various gems, is like a mine of precious jewels. 5. Having obtained the Blessed One's mark of distinction, unequaled, By Mana, on the peak of Sumanakuta's rock; Raised like a victory banner, The pure sandy river beautifies the land. 6. In Lanka, the removal of the Yaksha hordes by the Buddha, The burning sensation of touching the leather seat and the goad; The bubble of existence, the origin of worldly fears, In which the great stupa-king resides in the courtyard. 7. For the great flow of constant joy, For the drinking water of the assembled people; The collection of pure water's gift, Indeed, it has gone to the form of a permanent stupa. 8. In that river, the reflection seen in the clear water, Like a variegated wave, a shimmering form; As if serpents, encircling their abode with their hoods, Are worshiping, being led along. 9. In the village bordering that great monastery's courtyard, a nobleman named Selabhaya, having obtained a son, showed him to the readers of bodily marks. They, observing the bodily marks of the prince, said, "This prince is not capable of endurance." He was endowed with the characteristics of accumulating merit, would unite the entire island of Sri Lanka under one umbrella, and would display great and wondrous feats of heroism." 10. Then, King Selabhaya, hearing of the consecration and prosperity of his son, though overwhelmed with joy reaching a hundred millionfold, also felt a latent fear that "some trouble might arise from King Vohāratissa," who was then ruling in Anuradhapura. Taking the child, he went to the Mahiyangana Maha Vihara, placed him in the midst of the great Sangha of monks, headed by the Elder Nanda, who had gathered in the courtyard of the Bodhi tree for a protective ceremony, and said, "Venerable sirs, this child of mine takes refuge in the Great Sangha and the Great Bodhi Tree. May all you venerable ones protect him. And may he be named Sanghabodhi." Having entrusted him to the Great Sangha and the Bodhi deity, he cared for him, and when the child was seven years old, he passed away. 11. Then, his maternal uncle, the Elder Nanda, brought the boy to the monastery, cared for him, had him learn the entire Tipitaka, the word of the Buddha, and made him highly skilled in external sciences as well. Sanghabodhi Kumara, due to his past merits and sharp intellect, became endowed with knowledge and wisdom. As he grew, he became famous, his beautiful form captivating the eyes of the world, his virtuous conduct pleasing to all with folded hands. 12. Why say more? - In his hair, a dark blue, smooth, and beautiful arrangement like a Kadamba cloud; in his face, a pleasing and gentle radiance like a full moon; in his neck, a golden hue and graceful roundness like a fine conch; in his chest, a firm and elegant structure like a mountain of sapphire; in his pair of arms, a plump, long, and lovely form like the trunks of wish-granting trees; in his pair of hands, a gait and grace like a rutting elephant; in his pair of shanks with kneecaps, a shape like a charming, shining golden mirror; and in his feet, a constant redness like a lotus. Bearing the lotus-soft pair of feet on the head, it inspires reverence for the description of that being, whose form was supremely beautiful, fashioned by the perfections and the Dhamma's skill. 13. In a body endowed with auspicious marks, full of youthful vigor, and with his radiance arising from the calming of passions, what description is there, like a lotus born of gold, wafting the transcendent fragrance all around? 14. Having conquered the enemies of defilements in the fortress of his heart, and there anointed the Dhamma as king, like a true friend, he directed his bodily actions, a wise man, uttering words of instruction and meaning. Thus ends the first chapter, on the birth of the prince. 15. Then one day, the maternal great elder, addressing Sirisanghabodhi Kumara, who had reached adulthood, at the end of a Dhamma sermon, said thus: "Prince! O Greatly Fortunate One! Now you have mastered the Buddha's teachings, and understood all external sciences. You have attained the peak of fourfold wisdom, yet birth in a proud warrior clan, a body adorned with the all-desirable splendor of youth, unparalleled beauty, and superhuman strength, are all a great and powerful succession of dangers. Is not even one of these a cause of ruin, let alone their combination? For even a mind cleansed by the water of scriptures becomes clouded by passion, and even the unabandoned purity of the vision of those intoxicated with youthful pride becomes lustful. And nature carries a man far away in youth, according to his own desire, like a whirlwind carries a dry leaf covered in dust. A mind burdened with the weight of the senses is extremely difficult to control, and craving for enjoyment is insatiable. Therefore, this is the time for you to receive the advice of your teachers, before you have tasted the flavors of sense objects. The words of teachers, like water, flow into a heart pierced by the arrows of lust, but an ungrateful person is not soothed by them. What does not burn, whether it be family or learning, when the fire of pride is kindled? Or is the submarine volcano not more fiercely burning with water, than with a cause of appeasement? Therefore, you must be instructed very carefully." 16. In a mind free from impurities, Just as rays of moonlight enter a flawless crystal, So too, pleasant qualities of instruction. The pure word of the teacher, like water, Generates great wisdom, Like a thorn removed from one who suffers. For the incapable, It is like adorning an elephant, Whose face shines with all ornaments, Increasing its beauty. The mind, following its beginningless habit, Is stained by craving, And follows the senses, Bringing endless misfortune. Therefore, for princes and ascetics, With strong effort, Conquest of the senses brings visible benefits, And future happiness, Generating a multitude of blessings. Conquest of the senses arises From serving teachers and elders, From not violating their teachings, And from practicing accordingly. Therefore, you should not abandon, Until the end of your life, Devotion to the Three Jewels. Do not indulge in the arousal of passion, Or the consumption of sensual desires. Observe the moth, Enthralled by the beauty of the eye, Falling into the blazing flame. The young deer, delighting in the sound of the ear, Facing the fall of the arrow. The bee, enslaved by the scent of the nose, Crushed by the intoxicated elephant's ear. The fool, addicted to the taste of the tongue, Entangled in the hook. The elephant, greedy for the touch of the body, Bound in the water trap. How can we describe the great net of suffering, Attained by the enjoyment of sensual pleasures, By these senses, united, Even for one lustful person, Let alone for five? Let the wise one constantly reflect on these well-spoken words. 17. The fool perceives a little domestic pleasure, And knows the body's upkeep is for a purpose; Even enjoying a woman, infatuated with passion, Is like scratching a wound, imagining pleasure. 18. Who would serve another person, Or endure disrespect? Surely not the chains of a wife, If they are a bond of suffering. 19. The flame of a lamp, drawn near, Always flows away; Even going far, abandoning its qualities, The nature of women is just like that. 20. Unpraised, They make an end of that man, Like a wall built by tax collectors; Even as a creeper strangles a tree, He is to be suspected in all ten directions. 21. Like sighs suppressed within and without, women, They bring ruin; trust not in mothers of anger. 22. The mind steeped in evil, the gates of hell wide open, Evil companions all around, how can there be release from all fear? 23. Moreover, the coiled serpent of anger, a den in the hollow of the heart-tree, should sometimes be cast out. But it should be brought back with the mantra of forbearance, lest it burst into flame. 24. Clad in the armor of forbearance, May they be like birds of ill speech to the wicked; May the flowers of praise in assemblies, together with loving-kindness, Flow forth, bound by a garland of virtues. 25. Even having obtained sovereignty over the world, vast wealth, A son and a wife to one's liking, One never attains satisfaction, but goes on; Craving, the source of proliferation, does not cease to torment. 26. May that fire of hatred depart from your heart, Whose beauty and charm fade, And wealth and livelihood diminish; By which beings are overcome as by an enemy. 27. Sorrow is not a remedy in misfortunes, Therefore, one should not resort to despondency; They call energy guided by wisdom, The firm grasp for success everywhere. 28. Actions are undertaken for the happiness of all beings; And there is no happiness without Dhamma, therefore be devoted to Dhamma. 29.