The Isi 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, after taking their clothes and
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?
'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?
'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!'
'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 Lumbinî. Therefore we are glad and exceedingly
'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.'
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).'
Then the Sakyas showed to (the Isi), 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
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.
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.
The Isi with the matted hair, by name Ka/n/hasiri, on seeing the
yellow blankets (shining) like a golden coin, and the white parasol held
over his head, received him delighted and happy.
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
Then remembering his own migration he was displeased and shed
tears; seeing this the Sakyas asked the weeping Isi, whether there would
be any obstacle in the prince's path.
Seeing the Sakyas displeased the Isi 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.
' 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. Nibbâna), this (prince) feels for the welfare of the multitude,
and his religion will be widely spread.
'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.'
Having afforded the Sakyas great joy he went out from the
interior of the town to lead a religious life; but taking pity on his
sister's son, he induced him to embrace the Dhamma of the incomparable
'When thou hearest 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 religious life
with that Bhagavat.'
Instructed by him, the friendly-minded, by one who saw in the
future what is exceedingly pure (i.e. Nibbâna), he, Nâlaka, with a heap
of gathered-up good works, and with guarded senses dwelt (with him),
looking forward to /G/ina (i.e. Buddha).
The Vatthugâthâs are ended.
Hearing the noise, while the excellent /G/ina turned the wheel
(of the Dhamma), and going and seeing the bull of the Isis, he, after
asked the eminent Muni about the best wisdom, when the time of Asita's
order had come.
'These words of Asita are acknowledged true (by me), therefore we
ask thee, O Gotama, who art perfect in all things (dhamma).
'O Muni, to me who am houseless, and who wish to embrace a
Bhikkhu's life, explain when asked the highest state, the state of
'I will declare to thee the state of wisdom,'--so said
Bhagavat,--'difficult to carry out, and difficult to obtain; come, I
will explain it to thee, stand fast, be firm.
'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.
'Various (objects) disappear, like a flame of fire in the
wood ; women tempt the Muni, let them not tempt him.
'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.
'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.
'Having abdoned desire and covetousness let him act as one that
sees clearly where a common man sticks, let him cross over this hell.
'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.
'Let the Muni, after going about for alms, repair to the
outskirts of the wood, let him go and sit down near the root of a tree.
'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.
'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.
'Let not the Muni, 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.
'"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
"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.
'Various are the practices illustrated by the Sama/n/a, they do
not go twice to the other shore, this (is) not once thought. (?)
'For whom there is no desire, for the Bhikkhu who has cut off the
stream (of existence) and abandoned all kinds of work, there is no pain.
'I will declare to thee the state of wisdom,'--so said
Bhagavat,--'let one be like the edge of a razor, having struck his
palate with his tongue, let him be restrained in (regard to his)
'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 religious life.
'For the sake of a solitary life and for the sake of the service
that is to be carried out by Sama/n/as, let him learn, solitariness is
called wisdom ; alone indeed he will find pleasure.
'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.
'Understand this from the waters in chasms
and cracks: noisy go the small waters, silent goes the vast ocean .
'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
'When the Sama/n/a speaks much that is possessed of good sense,
he teaches the Dhamma while knowing it, while knowing it he speaks
'But he who while knowing it is self-restrained, and while
knowing it does not speak much, such a Muni deserves wisdom (mona), such
a Muni has attained to wisdom (mona).'
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