snp.3.11 Suttanipata

The Sages Asita and Nālaka and the Buddha’s advice

Prologue—Telling the story

Narrator
In midday meditation the sage Asita saw
brilliantly arrayed the thrice-ten deva troop,
happy and joyful waving flags the while,
with Sakka their superior all highly elated.
Then when he had seen the devas so delighted
respectfully he greeted them and questioned them like this:

Why is this deva-Saṅgha so exceedingly joyful
they’ve brought along banners for brandishing about?
Even when the devas battled anti-gods
with a win for deva-hosts, and loss for demon-hordes,
then was no such celebration— so what have devas seen?
What wonder have they heard? Why devas are delighted?
They whistle and they sing, clap hands and strum sitars;
with dancing and with music, so they celebrate.
O you deva-dwellers on Meru’s airy peaks,
I beg you, good sirs, soon dispel my doubts.

Devas
A Bodhisattva has been born in the Sakyans’ city,
in lands along Lumbini. Precious gem beyond compare,
for the weal and welfare of those in the human realm.
That’s why we’re delighted and completely overjoyed.
He, best being of all, foremost among mankind,
mighty bull among men, of creatures all supreme,
will revolve the wheel in ancient seers’ woods,
likened to a roaring lion, mightiest of beasts.

Narrator
Having known this news, then the sage in haste
in mind descended to Suddhodana’s abode,
sat he down and said:

Asita Where then is this prince? I wish to see him now!

Narrator
So Sakyans he beseeched.
Then to him Asita named did Sakyans show their son,
the prince in colour clear as rays from shining gold,
burnished and illustrious both of supernal hue.
Joy with rapture great filled Asita’s heart
on perceiving this young prince, bright as crested flame,
pure like the lunar lord stars herding through the sky,
dazzling as the sun on cloudless autumn days.
Sky beings all above carried canopy of state
of many-tiered parasols as well as gold-handled whisks—
but no one saw the bearers of the whisks and parasols.
The sage with dreadlocked hair, also Kaṇhasiri called,
seeing then the prince— golden jewel upon brocade,
white parasols of state held above his head—
received him in his arms with gladdened mind and joy.
As soon as he received the foremost Sakyan man,
he, skilled in lore of signs and mastery of mantras,
exclaimed:

Asita
Highest, unexcelled among the race of men!

Narrator
But recollected then that soon, so soon, he’d die.
Seeing the sobbing prince, the Sakyans asked of him:

Sakyans
Surely for this prince no peril will befall?

Narrator
The sage in answer said to anxious Sakyan’s throng:

Asita
“No fears do I foresee to come upon the prince,
nor any harm at all in future will befall,
nor he’s unfortunate, so do not be depressed,
for he will touch upon Enlightenment divine
and turn the Dharma wheel. Seer of perfect purity,
with compassion for the many, he will set forth the goodly life.
But I’ve only brief time left within my life,
while in this time I’ll die, having no chance to hear
the Dharma of that one of power incomparable;
this saddens me so, such loss distresses me.”

Narrator
Having roused in Sakyans this joy profound, the sage,
keeper of pure precepts, left inner palace suites.
Then of his compassion to his sister’s son set out,
arousing in him interest in the Dharma deep:

Asita
From persons having heard the sound of “Buddha” word
who Sambodhi attained, practising the Dharma-path,
go there, then question him, as his disciples live with him.
Practice with that radiant lord precepts of purity.

Narrator
So, instructed by him, whose mind set on benefit,
who foresaw in future time perfect purity complete,
that Nālaka, his nephew much merit stored away,
with guarded senses waited in expectation of the victor.
Having heard of the victor’s revolution of the noble wheel,
he went to him and saw him, that prime among the saviours,
and trust arose in him in the greatest sage.
Then he enquired upon the Silentness supreme,
thus coming to fulfil the sages wish.

Nālaka
Having understood Asita’s speech—
that it accords with truthfulness,
Gotama, we question you
on dharmas gone to the further shore.

I came to homelessness but now I wish
as a bhikkhu to behave,
speak to me, Sage, as I request
on the highest state of Silentness.

Buddha
Knowledge of Silence I’ll convey,
hard to do, to master difficult,
so be both firm and resolute
and I’ll speak upon this thing.

In town there’s always praise and blame,
so practise even-mindedness,
guard against faults of mind—
fare calm and free from arrogance.

As crown-fire crests
and forest-fuel flies up,
so do women tempt the sage—
but be not by them tempted.

Refrain from sexual dharmas,
whether pleasures fine or coarse,
be not attached, repelled,
for beings weak or strong.

Comparing others with oneself—
“As I am so are they” and
“As they are so am I”—
kill not nor cause to kill.

Wishes and greed give up to which
ordinary persons are attached,
be one-with-vision and set out
to go across this hellish state.

Empty-bellied, with little food,
few in wishes, greedless too,
the wishless he, and hungerless,
the wishless come quite Cool.

The sage on almsround having walked,
going then to lonely woods
and drawing near the roots of a tree,
takes a seat just there.

Firmly intent on jhāna
and delighting in the woods;
who at the tree-roots meditates,
satisfies himself.

Until the end of night,
when to a village he goes,
there, by gifts not pleased
nor by invitations.

The sage to village come,
hastens not among the houses,
but cuts off talk while seeking food,
and refrains from hints.

“Good it is that I have gained”,
“good that I have not as well”.
One such thinks both alike
returning to his tree.

Going about with bowl in hand
not dumb but others think him so;
he does not scorn a trifling gift,
nor despise its donor.

Refined and basic practices
the Samaṇa’s made clear;
but Beyond with both they not go,
nor through one only experience.

In whom no craving’s left—
that bhikkhu cut across the stream,
“should do, should not do”, given up,
in him no fever’s found.

Further than this, wisdom still I teach:
Be like a razor’s edge,
tongue-tip upon the palate,
thus be restrained in belly.

Be not indolent in mind,
but neither think too much,
and be free from all carrion-stench:
aim at life of purity.

Train yourself in solitary life,
the way of life of samaṇas,
take high delight in being one
its called the Singleness.

With this you will shine forth
in all directions ten,
then the praises of the wise, those skilled
in meditation—sensuality let go,
as one loving me, you’ll all the more
grow in faith and modesty.

Know this from waters’ flow—
those by rocks and pools—
such rills and becks gush noisily,
great waterways flow quiet.

What is unfilled makes noise
but silent is what’s full,
the fool is like the pot half-filled,
the wise one’s like a lake that’s full.

When a samaṇa speaks much
full of goodness and meaning:
Knowing Dharma he speaks,
Knowing he speaks so much.

But who, Knowing, is self-restrained,
Knowing, he speaks not much:
That Sage is worth to Silence,
a Sage to Silence reached.

- Translator: Laurence Khantipalo Mills

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About Nālaka

The hermit Asita in his daily meditation
saw the bright-clad gods of the Thirty-Three
and their lord Sakka joyfully celebrating,
waving streamers in exuberant exaltation.
Seeing the gods rejoicing, elated,
he paid respects and said this there:
“Why is the community of gods in such excellent spirits?
Why take up streamers and whirl them about?
Even in the war with the demons,
when gods were victorious and demons defeated,
there was no such excitement.
What marvel have the celestials seen that they so rejoice?
Shouting and singing and playing music,
they clap their hands and dance.
I ask you, dwellers on Mount Meru’s peak,
quickly dispel my doubt, good sirs!”
“The being intent on awakening, a peerless gem,
has been born in the human realm for the sake of welfare and happiness,
in Lumbinī, a village in the Sakyan land.
That’s why we’re so happy, in such excellent spirits.
He is supreme among all beings, the best of people,
a bull among men, supreme among all creatures.
He will roll forth the wheel in the grove of the hermits,
roaring like a mighty lion, lord of beasts.”
Hearing this, he swiftly descended
and right away approached Suddhodana’s home.
Seated there he said this to the Sakyans,
“Where is the boy? I too wish to see him!”
Then the Sakyans showed their son to the one named Asita—
the boy shone like burning gold
well-wrought in the forge;
resplendent with glory, of peerless beauty.
The boy beamed like crested flame,
pure as the moon, lord of stars traversing the sky,
blazing like the sun freed from the clouds after the rains;
seeing him, he was joyful, brimming with happiness.
The celestials held up a parasol in the sky,
many-ribbed and thousand-circled;
and golden-handled chowries waved—
but none could see who held the chowries or the parasols.
When the dreadlocked hermit who they called “Dark Splendor”
had seen the boy like a gold nugget on a cream rug
with a white parasol held over his head,
he received him, elated and happy.
Having received the Sakyan bull,
the seeker, master of marks and hymns,
lifted up his voice with confident heart:
“He is supreme, the best of men!”
But then, remembering he would depart this world,
his spirits fell and his tears flowed.
Seeing the weeping hermit, the Sakyans said,
“Surely there will be no threat to the boy?”
Seeing the crestfallen Sakyans, the hermit said,
“I do not forsee harm befall the boy,
and there will be no threat to him,
not in the least; set your minds at ease.
This boy shall reach the highest awakening.
As one of perfectly purified vision, compassionate for the welfare of the many,
he shall roll forth the wheel of the teaching;
his spiritual path will become widespread.
But I have not long left in this life,
I shall die before then.
I will never hear the teaching of the one who bore the unequaled burden.
That’s why I’m so upset and distraught—it’s a disaster for me!”
Having brought abundant happiness to the Sakyans,
the spiritual seeker left the royal compound.
He had a nephew; and out of compassion
he encouraged him in the teaching of the one who bore the unequaled burden.
“When you hear the voice of another saying ‘Buddha’—
one who has attained awakening and who reveals the foremost teaching—
go there and ask about his breakthrough;
lead the spiritual life under that Blessed One.”
Now, that Nālaka had a store of accumulated merit;
so when instructed by one of such kindly intent,
with perfectly purified vision of the future,
he waited in hope for the Victor, guarding his senses.
When he heard of the Victor rolling forth the excellent wheel he went to him,
and seeing the leading hermit, he became confident.
The time of Asita’s instruction had arrived;
so he asked the excellent sage about the highest sagacity.
The introductory verses are finished.
“I now know that Asita’s words
have turned out to be true.
I ask you this, Gotama,
who has gone beyond all things:
For one who has entered the homeless life,
seeking food on alms round,
when questioned, O sage, please tell me
of sagacity, the ultimate state.”
“I shall school you in sagacity,”
said the Buddha,
“so difficult and challenging.
Come, I shall tell you all about it.
Brace yourself; stay strong!
In the village, keep the same attitude
no matter if reviled or praised.
Guard against ill-tempered thoughts,
wander peaceful, not frantic.
Many different things come up,
like tongues of fire in a forest.
Women try to seduce a sage—
let them not seduce you!
Refraining from sex,
having left behind sensual pleasures high and low,
don’t be hostile or attached
to living creatures firm or frail.
‘As am I, so are they;
as are they, so am I’—
Treating others like oneself,
neither kill nor incite to kill.
Leaving behind desire and greed
for what ordinary people are attached to,
a seer would set out to practice,
they’d cross over this abyss.
With empty stomach, taking limited food,
few in wishes, not greedy;
truly hungerless regarding all desires,
desireless, one is quenched.
Having wandered for alms,
they’d take themselves into the forest;
and nearing the foot of a tree,
the sage would take their seat.
That wise one intent on absorption,
would delight within the forest.
They’d practice absorption at the foot of a tree,
filling themselves with bliss.
Then, at the end of the night,
they’d take themselves into a village.
They’d not welcome being called,
nor offerings brought from the village.
A sage who has come to a village
would not walk hastily among the families.
They’d not discuss their search for food,
nor would they speak suggestively.
‘I got something, that’s good.
I got nothing, that’s fine.’
Impartial in both cases,
they return right to the tree.
Wandering with bowl in hand,
not dumb, but thought to be dumb,
they wouldn’t scorn a tiny gift,
nor look down upon the giver.
For the practice has many aspects,
as explained by the Ascetic.
They do not go to the far shore twice,
nor having gone once do they fall away.
When a mendicant has no creeping,
and has cut the stream of craving,
and given up all the various duties,
no fever is found in them.
I shall school you in sagacity.
Practice as if you were licking a razor’s edge.
With tongue pressed to the roof of your mouth,
be restrained regarding your stomach.
Don’t be sluggish in mind,
nor think overly much.
Be free of putrefaction and unattached,
committed to the spiritual life.
Train in a lonely seat,
attending closely to ascetics;
solitude is sagacity, they say.
If you welcome solitude,
you’ll light up the ten directions.
Having heard the words of the wise,
the meditators who’ve given up sensual desires,
a follower of mine would develop
conscience and faith all the more.
Understand this by the way streams move
in clefts and crevices:
the little creeks flow on babbling,
while silent flow the great rivers.
What is lacking, babbles;
what is full is at peace.
The fool is like a half-full pot;
the wise like a brimfull lake.
When the Ascetic speaks much
it is relevant and meaningful:
knowing, he teaches the Dhamma;
knowing, he speaks much.
But one who, knowing, is restrained,
knowing, does not speak much;
that sage is worthy of sagacity,
that sage has achieved sagacity.”