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Seeking alms with a mind devoted to giving, Having reached the hermitage of the ascetic Akitti, He obtained three cartloads of rotten salt, Because his stomach was overcome by hunger. (Akitti's Conduct) 4. Traveling on a desert path without shade, The wise Saṅkha saw a Pacceka Buddha, Afflicted and exhausted by the sun's heat, He gave him an umbrella and shoes, with purified hands. (Saṅkha's Conduct) 5. Afflicted by the fear of famine in the Kalinga kingdom, Approaching Dhananjaya when requested, Grasping the royal elephant Añjana by the trunk, He The king made the libation of the water of the south. Having been the great resplendent wheel-turning monarch, King in Kusāvatī city, day and night, He gave clothes and drinks, having caused to be distributed, By drum-beating, to all the bald-headed beggars. He who, though a seven-region ruler, also a chaplain, Having received all the wealth and grain from the kings, Having given it away to the crowds of supplicants, Established a continuous stream of merit for the sake of enlightenment. He who, though a king named Nimi, taught the Dhamma, Having built a hall with four entrances in Mithilā, Kept going a continuous gift to the birds and quadrupeds, Of those seeking meaning, foremost of givers of old. He who, being Prince Canda, son of a sole king, Going for the head-anointing by the people, Being stirred by revulsion, even in prosperity, in the triple world, Having made a sacrificial enclosure, set going a round of gifts. He who, though a lord of the earth, insatiate in taking the essence of things, Named Sivi, to the lord of the gods, Having torn out his eyes for one disguised as a born-blind man, Gave them and obtained divine sight. He who, foremost in devotion to giving, Sasa the wise, Having been instructed by a friend, having undertaken the Uposatha observance, Fell into a pit of embers, abandoning hope of life, Desiring to give the flesh of his body to the twice-born one. He who, a supporter of his mother, stained with the mud of the lotus, To a blind female elephant with her trunk, by an elephant-tamer, Though tightly grasped by the trunk, of one not yet cut off, Did not generate anger, for fear of breaking his virtue. He who, a serpent named Bhūridatta, dwelling on a termite mound, Having undertaken a vow of virtue, steadfast, Though thrown into a snake-charming basket, a serpent-charmer, Abandoned anger, for fear of the virtue being destroyed. He who, with the power of virtue and vows, blazing with glory, A serpent named Campeyya, in a snake-charming basket, Moving at will, like a yak... Hair He guarded virtue, did not get angry with those who deserved punishment; He, known as Cūlabodhi, having killed wrong views, Went to the forest to live with virtue and vows, beloved, Though she was forcibly taken away by the king of Kāsi, He, intent on purifying virtue, abandoned anger; He, though a buffalo of terrifying form, bore the stake As an offering to the ogre, pure in virtue, Having rejected the words of the tree-dwelling ogre, He freed himself from the fear of breaking virtue; He, Rūru deer, golden-hued, having removed one being swept away By the river's current, for the sake of giving life to a treacherous friend, Was released from execution by the king, without anger, Because of his virtue; He, the ascetic Mātaṅga, guarded the wealth of virtue, Protecting it with the power of his accumulated psychic abilities, Though cursed by the angry Kuṭajaṭila with pieces of tooth-wood And matted hair; He, the righteous ogre king, powerful, did not burn with the fire of anger The inferior ogre who had descended onto the road, Whose chariot wheels clashed due to lust for a woman, But truly protected virtue; He, Alīnasattu, having undertaken the promise Of King Jayaddisa, a man-eater, Undeterred, weapon in hand, approached him, And tamed the ogre, surely because of the power of virtue; He, Saṅkhapāla, though being dragged by the sons of the merchant, His body crushed by the weight of his own coils, Felt compassion, though unable to move his feet, And was a fire of power, for fear of breaking virtue; Seeing the nature of conditioned things as momentary and fleeting, Like the disappearance of a drop of dew, King Yudhañjaya, leaving the kingdom while his people wept, Perfected the perfection of renunciation by going forth; He, known as Somanassa, son of the Kuru king, Having obeyed the words of the immoral Kuṭajaṭila, Though ordered to be executed by the king, Having received instruction, the four-reign king renounced; (The practice of joy;) 24. He, Ayoghara by name, son of the Kāsī king, Dwelled here long in an iron house, devoid of desire, Having abandoned the supreme kingdom given by his father, Intent on the perfection of renunciation, he descended into the forest; (The practice of Ayoghara;) 25. He, named Kañcana, with a golden hue like refined gold, Having rejected even the words of a well-meaning friend, Who pointed out the pleasures of the five senses, Having attained the ascetic life, he went forth with his kinsmen into the forest; (The practice of Bhisa;) 26. Like a hair cast into the fire, His mind turned away from conditioned things, He, Soṇa, the wise brahmin, having abandoned wealth, Went with his retinue to the forest to become a monk; (The practice of Soṇapaṇḍita; Thus, the perfection of renunciation;) 27. He, Seṇaka, the wise, lying in the womb of Pasibbaka, A seer of the future, showing the dreadful serpent To the mind darkened by the defilement of delusion, The wise one with abundant intellect, fulfilled the perfection of wisdom; (The practice of Seṇakapaṇḍita;) 28. He, the wise one named Mahosadha, the chief of the wise, Like a treasure hidden in a secret place, From the secret passage, he rescued the king of Mithilā with his army From the enemy, the lord of wisdom and progeny; (The practice of Mahosadha; Thus, the perfection of wisdom;) 29. Like a young crow, with great and noble energy, As if the terrible suffering of saṃsāra, With compassion for all beings, he, Kisakālaka, With steadfast essence, constantly began to empty the deep ocean; (The practice of Kālaka;) 30. King Mahājanaka, Janakunda, the moon, He who is the ocean, deep with abundant water, A hero with strong arms and energy, crossed over energy, Like a raft for crossing the ocean of saṃsāra; (The practice of Mahājanaka; Thus, the perfection of energy;) 31. He, Khantivādī, with a heart of patience, an ascetic, Even when his entire body was being cut to pieces, He sprinkled only the pure water of patience, On the king of Kalābu inflamed with the fire of malice; (The practice of Khantivādī;) 32. He, Dhammapāla, ever devoted to the protection of the Dhamma, Even when the executioners were made to perform the sword work, In the hell of intense heat, in the realm of torment, He cultivated patience, with loving-kindness pleasing to the mind; (Dhammapāla's conduct; Thus, the perfection of patience;) 33. He who, as the king of monkeys, Placing his foot on the head of a terrifying crocodile in the river, Followed through on his promise, unmatched in attainment, Leapt across the river, unafraid of the further shore, truthful; (The conduct of the Monkey King) 34. He who was supreme in the perfection of truth, named Vasi, Through truth, the seer of truth, joined the earth with truth, In Jambudīpa, fulfilling the purpose of harmony, Spoke words that benefited the entire world; (The conduct of Saccasavbhaya;) 35. He, the young quail chick, with unfledged wings, Whose feet were tiny, lying in the nest of his small family, Through truth, in a place equal to sixteen karisas, Extinguished a forest fire, until the end of his long life; (The conduct of the Quail Chick;) 36. He, freed the king of fish, From vultures, crows, herons, arrows, and being eaten, From the heat of the dry season and the exhaustion of thirst, In an empty lake, through the power of truth, by the coming of unseasonal clouds; (The conduct of the Fish King;) 37. He, Maṇḍabba the ascetic, best of ascetics, Who had been bitten by a vicious snake, overwhelmed by the force of poison, Making an act of truth with compassion, The sage Kaṇhadīpāyana, released him from that danger; (The conduct of Kaṇhādīpāyana;) 38. He, Sutasoma the king, who was a man-eater, In a kingdom of three hundred leagues, even at the cost of his own life, Protected truth, truly devoted to truth, without desire, Following through on the promise he had given, without wavering; (The conduct of Sutasoma; Thus, the perfection of truth;) 39. Disgusted with the splendor of kingship, fearing rebirth, He, Mūgapakkha, acted as if mute and deaf, When led to be buried in a cemetery, He firmly maintained his vow, and did not abandon it; (The conduct of Temiya; Thus, the perfection of resolution;) 40. He, devoted to the practice of loving-kindness, a staff for his blind father, He, Soma, gentle and kind, also Suvaṇṇasāma, Surrounded by wild beasts, living in the forest, Fulfilled the perfection called loving-kindness, fearing evil; (The conduct of Suvaṇṇasāma;) 41. He, Ekārāja, renowned on earth, the king of Kāsi, With loving-kindness, With wife and child as second, Even in his own life, In a kingdom with unbroken rule, Against a hostile king, He touched with loving-kindness, And equally pervaded; (The Conduct of a One-King; Thus the perfection of loving-kindness;) 42. Though hair-raising and renowned, Like a scale in balance, In matters of honor and dishonor, In happiness and suffering, Dwelling in the midst of a charnel ground, Filled with crows, Without expecting enmity or non-enmity, He guarded with equanimity; (The Conduct of Hair-Raising; Thus the perfection of equanimity;) 43. He, destined for enlightenment, With ripened wisdom, The Buddha-seed, By the power of accumulated perfections, With thirst extinguished,