SUTTA-NIPATA 3.11 NALAKA SUTTA

Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Suttanipata>>3.11 NALAKASUTTA
Adapted From the Translation by V. Fausboll(1881)

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The Isi(Rishi,saint) Asita, also called Kanhasiri, on seeing the gods rejoicing, asks the cause of it, and having heard that Buddha has been born, he descends from Tusita heaven. When the Sakyas showed the child to him, he received it joyfully and prophesied about it. Buddha explains to Nalaka, the sister's son of Asita, the highest state of wisdom.

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3.11 NALAKASUTTA

Translation

Vatthugatha.
1. The Isi(Rishi,saint) Asita saw in (their) resting-places during the day the joyful, delighted flocks of the Tidasa gods, and the gods in bright clothes, always highly praising Inda(Indra, king of gods/angels), after taking their clothes and waving them. (684)

2. Seeing the gods with pleased minds, delighted, and showing his respect, he said this on that occasion: 'Why is the assembly of the gods so exceedingly pleased, why do they take their clothes and wave them? (685)

3. 'When there was an encounter with the Asuras, a victory for the gods, and the Asuras were defeated, then there was not such a rejoicing. What wonderful (thing) have the gods seen that they are so delighted? (686)

4. 'They shout and sing and make music, they throw (about their) arms and dance; I ask you, the inhabitants of the tops of (mount) Meru, remove my doubt quickly, O venerable ones!' (687)

5. 'The Bodhisatta, the excellent pearl, the incomparable, is born for the good and for a blessing in the world of men, in the town of the Sakyas, in the country of Lumbini. Therefore we are glad and exceedingly pleased. (688)

6. 'He, the most excellent of all beings, the preeminent man, the bull of men, the most excellent of all creatures will turn the wheel (of the Dhamma) in the forest called after the Isis, (he who is) like the roaring lion, the strong lord of beasts.' (689)

7. Having heard that noise he descended from (the heaven of) Tusita. Then he went to Suddhodana's palace, and having sat down there he said this to the Sakyas: 'Where is the prince? I wish to see (him).' (690)

8. Then the Sakyas showed to (the Isi, Rishi,saint), called Asita, the child, the prince who was like shining gold, manufactured by a very skilful (smith) in the mouth of a forge, and beaming in glory and having a beautiful appearance. (691)

9. Seeing the prince shining like fire, bright like the bull of stars wandering in the sky, like the burning sun in autumn, free from clouds, he joyfully obtained great delight. (692)

10. The gods held in the sky a parasol with a thousand circles and numerous branches, yaks' tails with golden sticks were fanned, but those who held the yaks' tails and the parasol were not seen. (693)

11. The Isi(Rishi,saint) with the matted hair, by name Kanhasiri, on seeing the yellow blankets (shining) like a golden coin, and the white parasol held over his head, received him delighted and happy. (694)

12. And having received the bull of the Sakyas, he who was wishing to receive him and knew the signs and the hymns, with pleased thoughts raised his voice, saying: 'Without superior is this, the most excellent of men.' (695)

13. Then remembering his own migration he was displeased and shed tears; seeing this the Sakyas asked the weeping Isi(Rishi,saint), whether there would be any obstacle in the prince's path. (696)

14. Seeing the Sakyas displeased the Isi(Rishi,saint) said: 'I do not remember anything (that will be) unlucky for the prince, there will be no obstacles at all for him, for this is no inferior (person). Be without anxiety. (697)

15. ' This prince will reach the summit of perfect enlightenment, he will turn the wheel of the Dhamma, he who sees what is exceedingly pure (i.e. Nibbana), this (prince) feels for the welfare of the multitude, and his path based on holy celibacy will be widely spread. (698)

16. 'My life here will shortly be at an end, in the middle (of his life) there will be death for me; I shall not hear the Dhamma of the incomparable one; therefore I am afflicted, unfortunate, and suffering.' (699)

17. Having afforded the Sakyas great joy he went out from the interior of the town to lead a righteous(dhamma) life; but taking pity on his sister's son, he induced him to embrace the Dhamma of the incomparable one. (700)

18. 'When you hear from others the sound "Buddha," (or) "he who has acquired perfect enlightenment walks the way of the Dhamma," then going there and enquiring about the particulars, lead a holy celibate life with that Bhagava(Lord Buddha) .' (701)

19. Instructed by him, the friendly-minded, by one who saw in the future what is exceedingly pure (i.e. Nibbana), he, Nalaka, with a heap of gathered-up good works, and with guarded senses dwelt (with him), looking forward to Jina (i.e. Buddha). (702)

20. Hearing the noise, while the excellent Jina turned the wheel (of the Dhamma), and going and seeing the bull of the Isis, he, after being converted, asked the eminent Muni(saint) about the best wisdom, when the time of Asita's order had come. (703)

The Vatthugathas are ended.

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21. 'These words of Asita are acknowledged true (by me), therefore we ask you, O Gotama(Buddha), who are perfect in all things (dhamma). (704)

22. 'O Muni(saint), to me who am houseless, and who wish to embrace a Bhikkhu(Monk)'s life, explain when asked the highest state, the state of wisdom (moneyya).' (705)

23. 'I will declare to you the state of wisdom,'--so said Bhagava(Lord Buddha) ,--'difficult to carry out, and difficult to obtain; come, I will explain it to you, stand fast, be firm. (706)

24. 'Let a man cultivate equanimity: which is (both) reviled and praised in the village, let him take care not to corrupt his mind, let him live calm, and without pride. (707)

25. 'Various (objects) disappear, like a flame of fire in the wood; women tempt the Muni(saint), let them not tempt him. (708)

26. 'Let him be disgusted with sexual intercourse, having left behind sensual pleasures of all kinds, being inoffensive and dispassionate towards living creatures, towards anything that is feeble or strong. (709)

27. 'As I am so are these, as these are so am I, identifying himself with others, let him not kill nor cause (any one) to kill. (710)

28. 'Having abdoned desire and covetousness let him act as one that sees clearly where a common man sticks, let him cross over this hell. (711)

29. 'Let him be with an empty stomach, taking little food, let him have few wants and not be covetous; not being consumed by desire he will without desire be happy. (712)

30. 'Let the Muni(saint), after going about for alms, repair to the outskirts of the wood, let him go and sit down near the root of a tree. (713)

31. 'Applying himself to meditation, and being wise, let him find his pleasure in the outskirts of the wood, let him meditate at the root of a tree enjoying himself. (714)

32. 'Then when night is passing away let him repair to the outskirts of the village, let him not delight in being invited nor in what is brought away from the village. (715)

33. 'Let not the Muni(saint), after going to the village, walk about to the houses in haste; cutting off (all) talk while seeking food, let him not utter any coherent speech. (716)

34. '"What I have obtained that is good," "I did not get (anything that is) good," so thinking in both cases he returns to the tree unchanged. (717)

35. "Wandering about with his alms-bowl in his hand, considered dumb without being dumb, let him not blush at a little gift, let him not despise the giver. (718)

36. 'Various are the practices illustrated by the Samana(monk), they do not go twice to the other shore, this (is) not once thought. (?) (719)

37. 'For whom there is no desire, for the Bhikkhu(Monk) who has cut off the stream (of existence) and abandoned all kinds of work, there is no pain. (720)

38. 'I will declare to you the state of wisdom,'--so said Bhagava(Lord Buddha) ,--'let one be like the edge of a razor, having struck his palate with his tongue, let him be restrained in (regard to his) stomach. (721)

39. 'Let his mind be free from attachment, let him not think much (about worldly affairs), let him be without defilement, independent, and devoted to a holy celibate life. (722)

40. 'For the sake of a solitary life and for the sake of the service that is to be carried out by Samanas(monk), let him learn, solitariness is called wisdom; alone indeed he will find pleasure. (723)

41. 'Then he will shine through the ten regions, having heard the voice of the wise, of the meditating, of those that have abandoned sensual pleasures, let my adherent then still more devote himself to modesty and belief. (724)

42. 'Understand this from the waters in chasms and cracks: noisy go the small waters, silent goes the vast ocean. (725)

43. 'What is deficient that makes a noise, what is full that is calm; the fool is like a half-(filled) water-pot, the wise is like a full pool. (726)

44. 'When the Samana(monk) speaks much that is possessed of good sense, he teaches the Dhamma while knowing it, while knowing it he speaks much. (727)

45. 'But he who while knowing it is self-restrained, and while knowing it does not speak much, such a Muni(saint) deserves wisdom (mona), such a Muni has attained to wisdom (mona).' (728)

Nalakasutta is ended.

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Note : Numbering of verses corresponds to pali tipitaka at www.tipitaka.org

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Pali-Roman

11. Nālakasuttaṃ

684.

Ānandajāte tidasagaṇe patīte, sakkañca indaṃ sucivasane ca deve;

Dussaṃ gahetvā atiriva thomayante, asito isi addasa divāvihāre.

685.

Disvāna deve muditamane udagge, cittiṃ karitvāna idamavoca [karitvā idamavocāsi (sī.)] tattha;

‘‘Kiṃ devasaṅgho atiriva kalyarūpo, dussaṃ gahetvā ramayatha [bhamayatha (sī.)] kiṃ paṭicca.

686.

‘‘Yadāpi āsī asurehi saṅgamo, jayo surānaṃ asurā parājitā.

Tadāpi netādiso lomahaṃsano, kimabbhutaṃ daṭṭhu marū pamoditā.

687.

‘‘Seḷenti gāyanti ca vādayanti ca, bhujāni phoṭenti [poṭhenti (sī. pī.), pothenti (ka.)] ca naccayanti ca;

Pucchāmi vohaṃ merumuddhavāsine, dhunātha me saṃsayaṃ khippa mārisā’’.

688.

‘‘So bodhisatto ratanavaro atulyo, manussaloke hitasukhatthāya [hitasukhatāya (sī. syā. pī.)] jāto;

Sakyāna gāme janapade lumbineyye, tenamha tuṭṭhā atiriva kalyarūpā.

689.

‘‘So sabbasattuttamo aggapuggalo, narāsabho sabbapajānamuttamo;

Vattessati cakkamisivhaye vane, nadaṃva sīho balavā migābhibhū’’.

690.

Taṃ saddaṃ sutvā turitamavasarī so, suddhodanassa tada bhavanaṃ upāvisi [upāgami (sī. pī.)];

Nisajja tattha idamavocāsi sakye, ‘‘kuhiṃ kumāro ahamapi daṭṭhukāmo’’.

691.

Tato kumāraṃ jalitamiva suvaṇṇaṃ, ukkāmukheva sukusalasampahaṭṭhaṃ [sukusalena sampahaṭṭhaṃ (ka.)];

Daddallamānaṃ [daddaḷhamānaṃ (ka.)] siriyā anomavaṇṇaṃ, dassesu puttaṃ asitavhayassa sakyā.

692.

Disvā kumāraṃ sikhimiva pajjalantaṃ, tārāsabhaṃva nabhasigamaṃ visuddhaṃ;

Sūriyaṃ tapantaṃ saradarivabbhamuttaṃ, ānandajāto vipulamalattha pītiṃ.

693.

Anekasākhañca sahassamaṇḍalaṃ, chattaṃ marū dhārayumantalikkhe;

Suvaṇṇadaṇḍā vītipatanti cāmarā, na dissare cāmarachattagāhakā.

694.

Disvā jaṭī kaṇhasirivhayo isi, suvaṇṇanikkhaṃ viya paṇḍukambale;

Setañca chattaṃ dhariyanta [dhāriyanta (syā.), dhārayantaṃ (sī. ka.)] muddhani, udaggacitto sumano paṭiggahe.

695.

Paṭiggahetvā pana sakyapuṅgavaṃ, jigīsato [jigiṃsako (sī. syā. pī.)] lakkhaṇamantapāragū;

Pasannacitto giramabbhudīrayi, ‘‘anuttarāyaṃ dvipadānamuttamo’’ [dipadānamuttamo (sī. syā. pī.)].

696.

Athattano gamanamanussaranto, akalyarūpo gaḷayati assukāni;

Disvāna sakyā isimavocuṃ rudantaṃ,

‘‘No ce kumāre bhavissati antarāyo’’.

697.

Disvāna sakye isimavoca akalye, ‘‘nāhaṃ kumāre ahitamanussarāmi;

Na cāpimassa bhavissati antarāyo, na orakāyaṃ adhimānasā [adhimanasā (sī. syā.)] bhavātha.

698.

‘‘Sambodhiyaggaṃ phusissatāyaṃ kumāro, so dhammacakkaṃ paramavisuddhadassī;

Vattessatāyaṃ bahujanahitānukampī, vitthārikassa bhavissati brahmacariyaṃ.

699.

‘‘Mamañca āyu na ciramidhāvaseso, athantarā me bhavissati kālakiriyā;

Sohaṃ na sossaṃ [sussaṃ (sī. syā.)] asamadhurassa dhammaṃ, tenamhi aṭṭo byasanaṃgato aghāvī’’.

700.

So sākiyānaṃ vipulaṃ janetvā pītiṃ, antepuramhā nig-gamā [niragamā (sī. syā.), nigamā (ka. sī.), niragama (pī.)] brahmacārī;

So bhāgineyyaṃ sayaṃ anukampamāno, samādapesi asamadhurassa dhamme.

701.

‘‘Buddhoti ghosaṃ yada [yadi (syā. ka.)] parato suṇāsi, sambodhipatto vivarati dhammamaggaṃ;

Gantvāna tattha samayaṃ paripucchamāno [sayaṃ paripucchiyāno (sī. syā.)], carassu tasmiṃ bhagavati brahmacariyaṃ’’.

702.

Tenānusiṭṭho hitamanena tādinā, anāgate paramavisuddhadassinā;

So nālako upacitapuññasañcayo, jinaṃ patikkhaṃ [pati + ikkhaṃ = patikkhaṃ] parivasi rakkhitindriyo.

703.

Sutvāna ghosaṃ jinavaracakkavattane, gantvāna disvā isinisabhaṃ pasanno;

Moneyyaseṭṭhaṃ munipavaraṃ apucchi, samāgate asitāvhayassa sāsaneti.

Vatthugāthā niṭṭhitā.

704.

‘‘Aññātametaṃ vacanaṃ, asitassa yathātathaṃ;

Taṃ taṃ gotama pucchāmi, sabbadhammāna pāraguṃ.

705.

‘‘Anagāriyupetassa, bhikkhācariyaṃ jigīsato;

Muni pabrūhi me puṭṭho, moneyyaṃ uttamaṃ padaṃ’’.

706.

‘‘Moneyyaṃ te upaññissaṃ, (iti bhagavā) dukkaraṃ durabhisambhavaṃ;

Handa te naṃ pavakkhāmi, santhambhassu daḷho bhava.

707.

‘‘Samānabhāgaṃ kubbetha, gāme akkuṭṭhavanditaṃ;

Manopadosaṃ rakkheyya, santo anuṇṇato care.

708.

‘‘Uccāvacā niccharanti, dāye aggisikhūpamā;

Nāriyo muniṃ palobhenti, tāsu taṃ mā palobhayuṃ.

709.

‘‘Virato methunā dhammā, hitvā kāme paropare [parovare (sī. pī.), varāvare (syā.)];

Aviruddho asāratto, pāṇesu tasathāvare.

710.

‘‘Yathā ahaṃ tathā ete, yathā ete tathā ahaṃ;

Attānaṃ upamaṃ katvā, na haneyya na ghātaye.

711.

‘‘Hitvā icchañca lobhañca, yattha satto puthujjano;

Cakkhumā paṭipajjeyya, tareyya narakaṃ imaṃ.

712.

‘‘Ūnūdaro mitāhāro, appicchassa alolupo;

Sadā [sa ve (pī.)] icchāya nicchāto, aniccho hoti nibbuto.

713.

‘‘Sa piṇḍacāraṃ caritvā, vanantamabhihāraye;

Upaṭṭhito rukkhamūlasmiṃ, āsanūpagato muni.

714.

‘‘Sa jhānapasuto dhīro, vanante ramito siyā;

Jhāyetha rukkhamūlasmiṃ, attānamabhitosayaṃ.

715.

‘‘Tato ratyā vivasāne [vivasane (sī. syā. pī.)], gāmantamabhihāraye;

Avhānaṃ nābhinandeyya, abhihārañca gāmato.

716.

‘‘Na munī gāmamāgamma, kulesu sahasā care;

Ghāsesanaṃ chinnakatho, na vācaṃ payutaṃ bhaṇe.

717.

‘‘Alatthaṃ yadidaṃ sādhu, nālatthaṃ kusalaṃ iti;

Ubhayeneva so tādī, rukkhaṃvupanivattati [rukkhaṃvu’pativattati (ka.), rukkhaṃva upātivattati (syā.)].

718.

‘‘Sa pattapāṇi vicaranto, amūgo mūgasammato;

Appaṃ dānaṃ na hīḷeyya, dātāraṃ nāvajāniyā.

719.

‘‘Uccāvacā hi paṭipadā, samaṇena pakāsitā;

Na pāraṃ diguṇaṃ yanti, nayidaṃ ekaguṇaṃ mutaṃ.

720.

‘‘Yassa ca visatā natthi, chinnasotassa bhikkhuno;

Kiccākiccappahīnassa, pariḷāho na vijjati.

721.

‘‘Moneyyaṃ te upaññissaṃ, khuradhārūpamo bhave;

Jivhāya tālumāhacca, udare saññato siyā.

722.

‘‘Alīnacitto ca siyā, na cāpi bahu cintaye;

Nirāmagandho asito, brahmacariyaparāyaṇo.

723.

‘‘Ekāsanassa sikkhetha, samaṇūpāsanassa ca;

Ekattaṃ monamakkhātaṃ, eko ce abhiramissasi;

Atha bhāhisi [bhāsihi (sī. syā. pī.)] dasadisā.

724.

‘‘Sutvā dhīrānaṃ nig-ghosaṃ, jhāyīnaṃ kāmacāginaṃ;

Tato hiriñca saddhañca, bhiyyo kubbetha māmako.

725.

‘‘Taṃ nadīhi vijānātha, sobbhesu padaresu ca;

Saṇantā yanti kusobbhā [kussubbhā (sī.)], tuṇhīyanti mahodadhī.

726.

‘‘Yadūnakaṃ taṃ saṇati, yaṃ pūraṃ santameva taṃ;

Aḍḍhakumbhūpamo bālo, rahado pūrova paṇḍito.

727.

‘‘Yaṃ samaṇo bahuṃ bhāsati, upetaṃ atthasañhitaṃ;

Jānaṃ so dhammaṃ deseti, jānaṃ so bahu bhāsati.

728.

‘‘Yo ca jānaṃ saṃyatatto, jānaṃ na bahu bhāsati;

Sa munī monamarahati, sa munī monamajjhagā’’ti.

Nālakasuttaṃ ekādasamaṃ niṭṭhitaṃ.

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Pali-Devnagri

११. नालकसुत्तं

६८४.

आनन्दजाते तिदसगणे पतीते, सक्‍कञ्‍च इन्दं सुचिवसने च देवे।

दुस्सं गहेत्वा अतिरिव थोमयन्ते, असितो इसि अद्दस दिवाविहारे॥

६८५.

दिस्वान देवे मुदितमने उदग्गे, चित्तिं करित्वान इदमवोच [करित्वा इदमवोचासि (सी॰)] तत्थ।

‘‘किं देवसङ्घो अतिरिव कल्यरूपो, दुस्सं गहेत्वा रमयथ [भमयथ (सी॰)] किं पटिच्‍च॥

६८६.

‘‘यदापि आसी असुरेहि सङ्गमो, जयो सुरानं असुरा पराजिता॥

तदापि नेतादिसो लोमहंसनो, किमब्भुतं दट्ठु मरू पमोदिता॥

६८७.

‘‘सेळेन्ति गायन्ति च वादयन्ति च, भुजानि फोटेन्ति [पोठेन्ति (सी॰ पी॰), पोथेन्ति (क॰)] च नच्‍चयन्ति च।

पुच्छामि वोहं मेरुमुद्धवासिने, धुनाथ मे संसयं खिप्प मारिसा’’॥

६८८.

‘‘सो बोधिसत्तो रतनवरो अतुल्यो, मनुस्सलोके हितसुखत्थाय [हितसुखताय (सी॰ स्या॰ पी॰)] जातो।

सक्यान गामे जनपदे लुम्बिनेय्ये, तेनम्ह तुट्ठा अतिरिव कल्यरूपा॥

६८९.

‘‘सो सब्बसत्तुत्तमो अग्गपुग्गलो, नरासभो सब्बपजानमुत्तमो।

वत्तेस्सति चक्‍कमिसिव्हये वने, नदंव सीहो बलवा मिगाभिभू’’॥

६९०.

तं सद्दं सुत्वा तुरितमवसरी सो, सुद्धोदनस्स तद भवनं उपाविसि [उपागमि (सी॰ पी॰)]।

निसज्‍ज तत्थ इदमवोचासि सक्ये, ‘‘कुहिं कुमारो अहमपि दट्ठुकामो’’॥

६९१.

ततो कुमारं जलितमिव सुवण्णं, उक्‍कामुखेव सुकुसलसम्पहट्ठं [सुकुसलेन सम्पहट्ठं (क॰)]।

दद्दल्‍लमानं [दद्दळ्हमानं (क॰)] सिरिया अनोमवण्णं, दस्सेसु पुत्तं असितव्हयस्स सक्या॥

६९२.

दिस्वा कुमारं सिखिमिव पज्‍जलन्तं, तारासभंव नभसिगमं विसुद्धं।

सूरियं तपन्तं सरदरिवब्भमुत्तं, आनन्दजातो विपुलमलत्थ पीतिं॥

६९३.

अनेकसाखञ्‍च सहस्समण्डलं, छत्तं मरू धारयुमन्तलिक्खे।

सुवण्णदण्डा वीतिपतन्ति चामरा, न दिस्सरे चामरछत्तगाहका॥

६९४.

दिस्वा जटी कण्हसिरिव्हयो इसि, सुवण्णनिक्खं विय पण्डुकम्बले।

सेतञ्‍च छत्तं धरियन्त [धारियन्त (स्या॰), धारयन्तं (सी॰ क॰)] मुद्धनि, उदग्गचित्तो सुमनो पटिग्गहे॥

६९५.

पटिग्गहेत्वा पन सक्यपुङ्गवं, जिगीसतो [जिगिंसको (सी॰ स्या॰ पी॰)] लक्खणमन्तपारगू।

पसन्‍नचित्तो गिरमब्भुदीरयि, ‘‘अनुत्तरायं द्विपदानमुत्तमो’’ [दिपदानमुत्तमो (सी॰ स्या॰ पी॰)]॥

६९६.

अथत्तनो गमनमनुस्सरन्तो, अकल्यरूपो गळयति अस्सुकानि।

दिस्वान सक्या इसिमवोचुं रुदन्तं,

‘‘नो चे कुमारे भविस्सति अन्तरायो’’॥

६९७.

दिस्वान सक्ये इसिमवोच अकल्ये, ‘‘नाहं कुमारे अहितमनुस्सरामि।

न चापिमस्स भविस्सति अन्तरायो, न ओरकायं अधिमानसा [अधिमनसा (सी॰ स्या॰)] भवाथ॥

६९८.

‘‘सम्बोधियग्गं फुसिस्सतायं कुमारो, सो धम्मचक्‍कं परमविसुद्धदस्सी।

वत्तेस्सतायं बहुजनहितानुकम्पी, वित्थारिकस्स भविस्सति ब्रह्मचरियं॥

६९९.

‘‘ममञ्‍च आयु न चिरमिधावसेसो, अथन्तरा मे भविस्सति कालकिरिया।

सोहं न सोस्सं [सुस्सं (सी॰ स्या॰)] असमधुरस्स धम्मं, तेनम्हि अट्टो ब्यसनंगतो अघावी’’॥

७००.

सो साकियानं विपुलं जनेत्वा पीतिं, अन्तेपुरम्हा निग्गमा [निरगमा (सी॰ स्या॰), निगमा (क॰ सी॰), निरगम (पी॰)] ब्रह्मचारी।

सो भागिनेय्यं सयं अनुकम्पमानो, समादपेसि असमधुरस्स धम्मे॥

७०१.

‘‘बुद्धोति घोसं यद [यदि (स्या॰ क॰)] परतो सुणासि, सम्बोधिपत्तो विवरति धम्ममग्गं।

गन्त्वान तत्थ समयं परिपुच्छमानो [सयं परिपुच्छियानो (सी॰ स्या॰)], चरस्सु तस्मिं भगवति ब्रह्मचरियं’’॥

७०२.

तेनानुसिट्ठो हितमनेन तादिना, अनागते परमविसुद्धदस्सिना।

सो नालको उपचितपुञ्‍ञसञ्‍चयो, जिनं पतिक्खं [पति + इक्खं = पतिक्खं] परिवसि रक्खितिन्द्रियो॥

७०३.

सुत्वान घोसं जिनवरचक्‍कवत्तने, गन्त्वान दिस्वा इसिनिसभं पसन्‍नो।

मोनेय्यसेट्ठं मुनिपवरं अपुच्छि, समागते असिताव्हयस्स सासनेति॥

वत्थुगाथा निट्ठिता।

७०४.

‘‘अञ्‍ञातमेतं वचनं, असितस्स यथातथं।

तं तं गोतम पुच्छामि, सब्बधम्मान पारगुं॥

७०५.

‘‘अनगारियुपेतस्स, भिक्खाचरियं जिगीसतो।

मुनि पब्रूहि मे पुट्ठो, मोनेय्यं उत्तमं पदं’’॥

७०६.

‘‘मोनेय्यं ते उपञ्‍ञिस्सं, (इति भगवा) दुक्‍करं दुरभिसम्भवं।

हन्द ते नं पवक्खामि, सन्थम्भस्सु दळ्हो भव॥

७०७.

‘‘समानभागं कुब्बेथ, गामे अक्‍कुट्ठवन्दितं।

मनोपदोसं रक्खेय्य, सन्तो अनुण्णतो चरे॥

७०८.

‘‘उच्‍चावचा निच्छरन्ति, दाये अग्गिसिखूपमा।

नारियो मुनिं पलोभेन्ति, तासु तं मा पलोभयुं॥

७०९.

‘‘विरतो मेथुना धम्मा, हित्वा कामे परोपरे [परोवरे (सी॰ पी॰), वरावरे (स्या॰)]।

अविरुद्धो असारत्तो, पाणेसु तसथावरे॥

७१०.

‘‘यथा अहं तथा एते, यथा एते तथा अहं।

अत्तानं उपमं कत्वा, न हनेय्य न घातये॥

७११.

‘‘हित्वा इच्छञ्‍च लोभञ्‍च, यत्थ सत्तो पुथुज्‍जनो।

चक्खुमा पटिपज्‍जेय्य, तरेय्य नरकं इमं॥

७१२.

‘‘ऊनूदरो मिताहारो, अप्पिच्छस्स अलोलुपो।

सदा [स वे (पी॰)] इच्छाय निच्छातो, अनिच्छो होति निब्बुतो॥

७१३.

‘‘स पिण्डचारं चरित्वा, वनन्तमभिहारये।

उपट्ठितो रुक्खमूलस्मिं, आसनूपगतो मुनि॥

७१४.

‘‘स झानपसुतो धीरो, वनन्ते रमितो सिया।

झायेथ रुक्खमूलस्मिं, अत्तानमभितोसयं॥

७१५.

‘‘ततो रत्या विवसाने [विवसने (सी॰ स्या॰ पी॰)], गामन्तमभिहारये।

अव्हानं नाभिनन्देय्य, अभिहारञ्‍च गामतो॥

७१६.

‘‘न मुनी गाममागम्म, कुलेसु सहसा चरे।

घासेसनं छिन्‍नकथो, न वाचं पयुतं भणे॥

७१७.

‘‘अलत्थं यदिदं साधु, नालत्थं कुसलं इति।

उभयेनेव सो तादी, रुक्खंवुपनिवत्तति [रुक्खंवु’पतिवत्तति (क॰), रुक्खंव उपातिवत्तति (स्या॰)]॥

७१८.

‘‘स पत्तपाणि विचरन्तो, अमूगो मूगसम्मतो।

अप्पं दानं न हीळेय्य, दातारं नावजानिया॥

७१९.

‘‘उच्‍चावचा हि पटिपदा, समणेन पकासिता।

न पारं दिगुणं यन्ति, नयिदं एकगुणं मुतं॥

७२०.

‘‘यस्स च विसता नत्थि, छिन्‍नसोतस्स भिक्खुनो।

किच्‍चाकिच्‍चप्पहीनस्स, परिळाहो न विज्‍जति॥

७२१.

‘‘मोनेय्यं ते उपञ्‍ञिस्सं, खुरधारूपमो भवे।

जिव्हाय तालुमाहच्‍च, उदरे सञ्‍ञतो सिया॥

७२२.

‘‘अलीनचित्तो च सिया, न चापि बहु चिन्तये।

निरामगन्धो असितो, ब्रह्मचरियपरायणो॥

७२३.

‘‘एकासनस्स सिक्खेथ, समणूपासनस्स च।

एकत्तं मोनमक्खातं, एको चे अभिरमिस्ससि।

अथ भाहिसि [भासिहि (सी॰ स्या॰ पी॰)] दसदिसा॥

७२४.

‘‘सुत्वा धीरानं निग्घोसं, झायीनं कामचागिनं।

ततो हिरिञ्‍च सद्धञ्‍च, भिय्यो कुब्बेथ मामको॥

७२५.

‘‘तं नदीहि विजानाथ, सोब्भेसु पदरेसु च।

सणन्ता यन्ति कुसोब्भा [कुस्सुब्भा (सी॰)], तुण्हीयन्ति महोदधी॥

७२६.

‘‘यदूनकं तं सणति, यं पूरं सन्तमेव तं।

अड्ढकुम्भूपमो बालो, रहदो पूरोव पण्डितो॥

७२७.

‘‘यं समणो बहुं भासति, उपेतं अत्थसञ्हितं।

जानं सो धम्मं देसेति, जानं सो बहु भासति॥

७२८.

‘‘यो च जानं संयतत्तो, जानं न बहु भासति।

स मुनी मोनमरहति, स मुनी मोनमज्झगा’’ति॥

नालकसुत्तं एकादसमं निट्ठितं।

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