3:11 Nālaka

Introductory verses

679The rishi Asita, while passing the day,
saw the Tāvatiṃsa devas, joyful and ecstatic.
Having honored Indra, clad in clean garments,
carrying streamers, they were proclaiming exuberant praise. (1) [132]

680Having seen the devas exultant and elated,
having shown them respect, he said this to them:
“For what reason is the group of devas exuberantly jubilant?
Why do you take streamers and swirl them around? (2)

681“Even when there was a battle with the asuras,
when the gods were victorious and the asuras defeated,
even then there was no such excitement.
What wonder have the gods seen that they rejoice? (3)

682“They whistle and sing and play music;
they clap their arms and dance around.
I ask you, dwellers on Mount Meru’s peak:
dear sirs, quickly dispel my bafflement.” (4)

683“In Lumbinī, a village in the Sakyan country,
the Bodhisatta — the excellent gem, unequaled — has been born
into the human world for well-being and happiness;
hence we are so delighted and extremely jubilant. (5)

684“He is the best of all beings, the foremost person,
the chief bull of men, the best of all creatures. [133]
He will turn the wheel in the grove named for the rishis,Isivhaye vane. This alludes to Isipatana, where the Buddha gave his first discourse.
roaring like a powerful lion, the lord of beasts.” (6)

685Having heard that utterance, he quickly descended,
and then approached the residence of Suddhodana.
Having sat down there, he said to the Sakyans:
“Where is the prince? I too wish to see him.” (7)

686Then the Sakyans showed Asita their son,
who was radiant with splendor and of perfect color;
the prince shone like gold burnished
in the mouth of a furnace by one highly skilled. (8)

687Having seen the prince blazing like a crested flame,
pure like the moon, lord of stars, moving in the sky,
like the beaming autumn sun freed from clouds,
already delighted, he gained abundant joy. (9)

688The gods held up a parasol in the sky
with multiple ribs and a thousand circles.
Golden-handled chowries moved up and down,
but none were seen holding the chowries or parasol. (10) [134]

689The matted-hair rishi named “Black Glory,”
having seen him like a gold nugget on a red blanket,
with the white parasol being held over his head,
received him, elated and happy. (11)

690Then, having received the Sakyan bull,
examining him, the master of marks and hymns
was pleased in mind and emitted a cry:
“He is unsurpassed, the best of bipeds.” (12)

691Then, recollecting his own departure,
he became dismayed and shed bitter tears.
Seeing this, the Sakyans asked the weeping rishi:
“Will some misfortune befall the prince?” (13)

692Seeing the Sakyans dismayed, the rishi said:
“I do not foresee harm for the prince.
There will be no obstacle for him,
not the least, so set your minds at ease. (14)

693“This prince will reach the foremost enlightenment;
one of supremely purified sight, compassionate for many people,
he will set in motion the wheel of the Dhamma;
his spiritual life will become widespread. (15) [135]

694“But the remainder of my life here is not long;
my death will occur in the interval.
I will not hear the Dhamma of the one unequaled in fortitude.
Hence I am troubled, distressed, and dejected.” (16)

695Having brought the Sakyans abundant joy,
the holy man left the palace.
Out of compassion for his own nephew,
he enjoined him in the Dhamma
of the one unequaled in fortitude. (17)

696“When you hear from another the word ‘buddha,’
[and] ‘one who attained enlightenment
revealsReading vivarati with Be as against Ce and Ee vicarati. the foremost Dhamma,’
having gone to him, asking about his doctrine,
lead the spiritual life under that Blessed One.” (18)

697Instructed by such a one with benevolent mind,
whose vision of the future was supremely purified,
Nālaka, one with a store of accumulated merit,
expecting the Conqueror, dwelled with guarded faculties. (19)

698Having heard the word about the Conqueror
setting in motion the excellent wheel [of the Dhamma],
having gone, he saw the chief rishi and was pleased. [136]
Since [the time for] Asita’s instruction had arrived,
he asked the excellent muni about supreme munihood. (20)

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[The instruction]

699“This statement of Asita
has been known by me to be true to fact.
Therefore I ask you, O Gotama,
one who has gone beyond all phenomena. (21)

700“Since I have entered the homeless life,
seeking sustenance on alms round,
being asked, O muni, please explain to me
munihood, the ultimate way.” (22)

(The Blessed One said)

701“I will describe munihood to you,”
hard to practice and hard to master.
Come, I will tell you about it —
brace yourself and be firm. (23)

702“One should have the same attitudeBe and Ce read samānabhāgaṃ, as against Ee samānabhāvaṃ. The lemma of Pj II in all three editions has –bhāgaṃ, as does the Skt parallel at Mvu III 387,6.
whether one is insulted or venerated in the village.
One should guard against anger in the mind;
one should keep calm, without being elated. (24) [137]

703“Diverse impressions high and low
come forth like flames in a forest.
Women try to seduce a muni —
do not let them seduce you! (25)

704“Refraining from sexual intercourse,
having given up sensual pleasures fine and coarse;
one should not be hostile or attached
to living beings both frail and firm. (26)

705“[Reflecting] ‘As I am, so are they;
as they are, so am I,’
having taken oneself as the criterion,
one should not kill or cause others to kill. (27)

706“Having given up desire and greed
for that to which the worldling is attached,
one with vision should practice
so that one may cross this inferno. (28)

707“Not filling one’s belly, moderate in food,
one should be of few desires, without longing.
One is hungerless with respect to desire;
desireless, one is quenched. (29)

708“Having wandered on alms round,
he should resort to the woods.
Staying at the foot of a tree,
the muni should take his seat. (30)

709“That steadfast one intent on jhāna
should take delight in the woods.
He should meditate at the foot of a tree,
making himself fully content. (31)

710“Then, with the passing of the night,
he should approach the village.
He should not welcome invitations
and offerings brought from the village. (32)

711“When the muni has come to the village,
he should not behave rashly among families.
Having cut off talk aimed at getting food,
he should not utter suggestive words. (33)

712“‘I received something, that is good;
I received nothing, that is fine.’
In both situations remaining impartial,
he returns to the tree itself. (34) [138]

713“Wandering with bowl in hand,
not dumb though considered dumb,
one should not scorn a small offering
nor should one despise the giver. (35)

714“High and low is the practice
taught by the Ascetic.
They do not go in two ways to the far shore;
[yet] it is not experienced in a single way. (36)

715“For one who has no diffusion,
for a bhikkhu who has cut off the stream,
who has abandoned what is to be done and not done,
no fever [of defilements] exists. (37)

(The Blessed One said)

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716“I will describe munihood to you,”
One should treat it like the blade of a razor.
Having pressed one’s palate with the tongue,
exert control over one’s belly. (38)

717“One should not be sluggish in mind,
nor should one ponder much.
Be unpolluted, unattached,
with the spiritual life as one’s support. (39)

718“One should train in a solitary seat
and in the exercise of an ascetic.
It is solitude that is called munihood.
If you will delight alone,I read pāda d eko ce abhiramissasi with Be and Ee.
you will light up the ten directions.Atha bhāsihi (Be bhāhisi) dasadisā appears to be an extra line. Pj II suggests it belongs with the next verse, but it makes better sense here, as in Be. Either way we would wind up with an irregular verse of five lines. (40)

719“Having heard the acclaim of the wise,
of the meditators who have renounced sensual pleasures,
my follower should develop even more
a sense of moral shame and faith. (41) [139]

720“Understand this by way of rivers
and in terms of clefts and ravines.
The creeks flow on noisily,
but silently the great rivers flow. (42)

721“What is empty makes a noise;
what is full is ever quiet.
The fool is like a half-full barrel,
the wise man like a full lake. (43)

722“When the Ascetic speaks much,As Pj II explains, samaṇo here refers to the Buddha.
it is meaningful and beneficial.
Knowing, he teaches the Dhamma;
knowing, he speaks much. (44)

723“But one who, knowing, is self-controlled,
who, knowing, does not speak much:
that muni is worthy of munihood;
that muni has achieved munihood.” (45)

Nālakasutta

  
679Ānandajāte tidasagaṇe patīte,
Sakkañca indaṁ sucivasane ca deve;
Dussaṁ gahetvā atiriva thomayante,
Asito isi addasa divāvihāre.

680 Disvāna deve muditamane udagge,
Cittiṁ karitvāna idamavoca tattha;
"Kiṁ devasaṅgho atiriva kalyarūpo,
Dussaṁ gahetvā ramayatha kiṁ paṭicca.

681 Yadāpi āsī asurehi saṅgamo,
Jayo surānaṁ asurā parājitā;
Tadāpi netādiso lomahaṁsano,
Kimabbhutaṁ daṭṭhu marū pamoditā.

682 Seḷenti gāyanti ca vādayanti ca,
Bhujāni phoṭenti ca naccayanti ca;
Pucchāmi vohaṁ merumuddhavāsine,
Dhunātha me saṁsayaṁ khippa mārisā".

683 "So bodhisatto ratanavaro atulyo,
Manussaloke hitasukhatthāya jāto;
Sakyāna gāme janapade lumbineyye,
Tenamha tuṭṭhā atiriva kalyarūpā.

684 So sabbasattuttamo aggapuggalo,
Narāsabho sabbapajānamuttamo;
Vattessati cakkamisivhaye vane,
Nadaṁva sīho balavā migābhibhū".

685 Taṁ saddaṁ sutvā turitamavasarī so,
Suddhodanassa tada bhavanaṁ upāvisi;
Nisajja tattha idamavocāsi sakye,
"Kuhiṁ kumāro ahamapi daṭṭhukāmo".

Tato kumāraṁ jalitamiva suvaṇṇaṁ

686 Ukkāmukheva sukusalasampahaṭṭhaṁ;
Daddallamānaṁ siriyā anomavaṇṇaṁ,
Dassesu puttaṁ asitavhayassa sakyā.

687 Disvā kumāraṁ sikhimiva pajjalantaṁ,
Tārāsabhaṁva nabhasigamaṁ visuddhaṁ;
Suriyaṁ tapantaṁ saradarivabbhamuttaṁ,
Ānandajāto vipulamalattha pītiṁ.

688 Anekasākhañca sahassamaṇḍalaṁ,
Chattaṁ marū dhārayumantalikkhe;
Suvaṇṇadaṇḍā vītipatanti cāmarā,
Na dissare cāmarachattagāhakā.

689 Disvā jaṭī kaṇhasirivhayo isi,
Suvaṇṇanikkhaṁ viya paṇḍukambale;
Setañca chattaṁ dhariyanta muddhani,
Udaggacitto sumano paṭiggahe.

690 Paṭiggahetvā pana sakyapuṅgavaṁ,
Jigīsako lakkhaṇamantapāragū;
Pasannacitto giramabbhudīrayi,
"Anuttarāyaṁ dvipadānamuttamo".

691 Athattano gamanamanussaranto,
Akalyarūpo gaḷayati assukāni;
Disvāna sakyā isimavocuṁ rudantaṁ,
"No ce kumāre bhavissati antarāyo".

692 Disvāna sakye isimavoca akalye,
" Nāhaṁ kumāre ahitamanussarāmi;
Na cāpimassa bhavissati antarāyo,
Na orakāyaṁ adhimānasā bhavātha.

693 Sambodhiyaggaṁ phusissatāyaṁ kumāro,
So dhammacakkaṁ paramavisuddhadassī;
Vattessatāyaṁ bahujanahitānukampī,
Vitthārikassa bhavissati brahmacariyaṁ.

694 Mamañca āyu na ciramidhāvaseso,
Athantarā me bhavissati kālakiriyā;
Sohaṁ na sossaṁ asamadhurassa dhammaṁ,
Tenamhi aṭṭo byasanaṅgato aghāvī".

695 So sākiyānaṁ vipulaṁ janetvā pītiṁ,
Antepuramhā niggamā brahmacārī;
So bhāgineyyaṁ sayaṁ anukampamāno,
Samādapesi asamadhurassa dhamme.

696 "Buddhoti ghosaṁ yada parato suṇāsi,
Sambodhipatto vivarati dhammamaggaṁ;
Gantvāna tattha samayaṁ paripucchamāno,
Carassu tasmiṁ bhagavati brahmacariyaṁ".

697 Tenānusiṭṭho hitamanena tādinā,
Anāgate paramavisuddhadassinā;
So nālako upacitapuññasañcayo,
Jinaṁ patikkhaṁ parivasi rakkhitindriyo.

698 Sutvāna ghosaṁ jinavaracakkavattane,
Gantvāna disvā isinisabhaṁ pasanno;
Moneyyaseṭṭhaṁ munipavaraṁ apucchi,
Samāgate asitāvhayassa sāsaneti.

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Vatthugāthā niṭṭhitā.

699 "Aññātametaṁ vacanaṁ,
Asitassa yathātathaṁ;
Taṁ taṁ gotama pucchāmi,
Sabbadhammāna pāraguṁ.

700 Anagāriyupetassa,
Bhikkhācariyaṁ jigīsato;
Muni pabrūhi me puṭṭho,
Moneyyaṁ uttamaṁ padaṁ".

(iti bhagavā):

701 "Moneyyaṁ te upaññissaṁ,
Dukkaraṁ durabhisambhavaṁ;
Handa te naṁ pavakkhāmi,
Santhambhassu daḷho bhava.

702 Samānabhāgaṁ kubbetha,
Gāme akkuṭṭhavanditaṁ;
Manopadosaṁ rakkheyya,
Santo anuṇṇato care.

703 Uccāvacā niccharanti,
Dāye aggisikhūpamā;
Nāriyo muniṁ palobhenti,
Tā su taṁ mā palobhayuṁ.

704 Virato methunā dhammā,
Hitvā kāme paropare;
Aviruddho asāratto,
Pāṇesu tasathāvare.

705 Yathā ahaṁ tathā ete,
Yathā ete tathā ahaṁ;
Attānaṁ upamaṁ katvā,
Na haneyya na ghātaye.

706 Hitvā icchañca lobhañca,
Yattha satto puthujjano;
Cakkhumā paṭipajjeyya,
Tareyya narakaṁ imaṁ.

707 Ūnūdaro mitāhāro,
Appicchassa alolupo;
Sadā icchāya nicchāto,
Aniccho hoti nibbuto.

708 Sa piṇḍacāraṁ caritvā,
Vanantamabhihāraye;
Upaṭṭhito rukkhamūlasmiṁ,
Āsanūpagato muni.

709 Sa jhānapasuto dhīro,
Vanante ramito siyā;
Jhāyetha rukkhamūlasmiṁ,
Attānamabhitosayaṁ.

710 Tato ratyā vivasāne,
Gāmantamabhihāraye;
Avhānaṁ nābhinandeyya,
Abhihārañca gāmato.

711 Na munī gāmamāgamma,
Kulesu sahasā care;
Ghāsesanaṁ chinnakatho,
Na vācaṁ payutaṁ bhaṇe.

712 Alatthaṁ yadidaṁ sādhu,
Nālatthaṁ kusalaṁ iti;
Ubhayeneva so tādī,
Rukkhaṁvupanivattati.

713 Sa pattapāṇi vicaranto,
Amūgo mūgasammato;
Appaṁ dānaṁ na hīḷeyya,
Dātāraṁ nāvajāniyā.

714 Uccāvacā hi paṭipadā,
Samaṇena pakāsitā;
Na pāraṁ diguṇaṁ yanti,
Nayidaṁ ekaguṇaṁ mutaṁ.

715 Yassa ca visatā natthi,
Chinnasotassa bhikkhuno;
Kiccākiccappahīnassa,
Pariḷāho na vijjati.

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716 Moneyyaṁ te upaññissaṁ,
Khuradhārūpamo bhave;
Jivhāya tālumāhacca,
Udare saññato siyā.

717 Alīnacitto ca siyā,
Na cāpi bahu cintaye;
Nirāmagandho asito,
Brahmacariyaparāyaṇo.

718 Ekāsanassa sikkhetha,
Samaṇūpāsanassa ca;
Ekattaṁ monamakkhātaṁ,
Eko ce abhiramissasi;
Atha bhāhisi dasadisā.

719 Sutvā dhīrānaṁ nighosaṁ,
Jhāyīnaṁ kāmacāginaṁ;
Tato hiriñca saddhañca,
Bhiyyo kubbetha māmako.

720 Taṁ nadīhi vijānātha,
Sobbhesu padaresu ca;
Saṇantā yanti kusobbhā,
Tuṇhī yanti mahodadhī.

721 Yadūnakaṁ taṁ saṇati,
Yaṁ pūraṁ santameva taṁ;
Aḍḍhakumbhūpamo bālo,
Rahado pūrova paṇḍito.

722 Yaṁ samaṇo bahuṁ bhāsati,
Upetaṁ atthasañhitaṁ;
Jānaṁ so dhammaṁ deseti,
Jānaṁ so bahu bhāsati.

723 Yo ca jānaṁ saṁyatatto,
Jānaṁ na bahu bhāsati;
Sa munī monamarahati,
Sa munī monamajjhagā"ti.

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Nālakasuttaṁ ekādasamaṁ.