The seer Asita in his daily meditation Ānandajāte tidasagaṇe patīte, saw the bright-clad gods of the host of Thirty Sakkañca indaṁ sucivasane ca deve; and their lord Sakka joyfully celebrating, Dussaṁ gahetvā atiriva thomayante, waving streamers in exuberant exaltation. Asito isi addasa divāvihāre.

Seeing the gods rejoicing, elated, Disvāna deve muditamane udagge, he paid respects and said this there: Cittiṁ karitvāna idamavoca tattha; “Why is the community of gods
in such excellent spirits?
“Kiṁ devasaṅgho atiriva kalyarūpo, Why take up streamers and whirl them about? Dussaṁ gahetvā ramayatha kiṁ paṭicca.

Even in the war with the titans, Yadāpi āsī asurehi saṅgamo, when gods were victorious and titans defeated, Jayo surānaṁ asurā parājitā; there was no such excitement. Tadāpi netādiso lomahaṁsano, What marvel have the celestials seen
that they so rejoice?
Kimabbhutaṁ daṭṭhu marū pamoditā.

Shouting and singing and playing music, Seḷenti gāyanti ca vādayanti ca, they clap their hands and dance. Bhujāni phoṭenti ca naccayanti ca; I ask you, dwellers on Mount Meru’s peak, Pucchāmi vohaṁ merumuddhavāsine, quickly dispel my doubt, good fellows!” Dhunātha me saṁsayaṁ khippa mārisā”.

“The being intent on awakening, a peerless gem, “So bodhisatto ratanavaro atulyo, has been born in the human realm
for the sake of welfare and happiness,
Manussaloke hitasukhatthāya jāto; in Lumbinī, a village in the Sakyan land. Sakyāna gāme janapade lumbineyye, That’s why we’re so happy, in such excellent spirits. Tenamha tuṭṭhā atiriva kalyarūpā.

He is supreme among all beings, the peak individual, So sabbasattuttamo aggapuggalo, captain of men, supreme among all creatures. Narāsabho sabbapajānamuttamo; He will roll forth the wheel in the grove of the seers, Vattessati cakkamisivhaye vane, roaring like a mighty lion, lord of beasts.” Nadaṁva sīho balavā migābhibhū”.

Hearing this, he swiftly descended Taṁ saddaṁ sutvā turitamavasarī so, and right away approached Suddhodana’s home. Suddhodanassa tada bhavanaṁ upāvisi; Seated there he said this to the Sakyans, Nisajja tattha idamavocāsi sakye, “Where is the boy? I too wish to see him!” “Kuhiṁ kumāro ahamapi daṭṭhukāmo”.

Then the Sakyans showed their son
to the one named Asita—
Tato kumāraṁ jalitamiva suvaṇṇaṁ, the boy shone like burning gold Ukkāmukheva sukusalasampahaṭṭhaṁ; well-wrought in the forge; Daddallamānaṁ siriyā anomavaṇṇaṁ, dazzling with glory, of peerless beauty. Dassesu puttaṁ asitavhayassa sakyā.

The boy beamed like crested flame, Disvā kumāraṁ sikhimiva pajjalantaṁ, pure as the moon, lord of stars traversing the sky, Tārāsabhaṁva nabhasigamaṁ visuddhaṁ; blazing like the sun free of stormclouds after the rains; Suriyaṁ tapantaṁ saradarivabbhamuttaṁ, seeing him, he was joyful, brimming with happiness. Ānandajāto vipulamalattha pītiṁ.

The celestials held up a parasol in the sky, Anekasākhañca sahassamaṇḍalaṁ, many-ribbed and thousand-circled; Chattaṁ marū dhārayumantalikkhe; and golden-handled chowries waved—Suvaṇṇadaṇḍā vītipatanti cāmarā, but none could see who held
the chowries or the parasols.
Na dissare cāmarachattagāhakā.

When the dreadlocked seer called “Dark Splendor” Disvā jaṭī kaṇhasirivhayo isi, had seen the boy like a gold ingot on a cream rug Suvaṇṇanikkhaṁ viya paṇḍukambale; with a white parasol held over his head, Setañca chattaṁ dhariyanta muddhani, he received him, elated and happy. Udaggacitto sumano paṭiggahe.

Having received the Sakyan bull, Paṭiggahetvā pana sakyapuṅgavaṁ, the seeker, master of marks and hymns, Jigīsako lakkhaṇamantapāragū; lifted up his voice with confident heart: Pasannacitto giramabbhudīrayi, “He is supreme, the best of men!” “Anuttarāyaṁ dvipadānamuttamo”.

But then, remembering he would depart this world, Athattano gamanamanussaranto, his spirits fell and his tears flowed. Akalyarūpo gaḷayati assukāni; Seeing the weeping seer, the Sakyans said, Disvāna sakyā isimavocuṁ rudantaṁ, “Surely there will be no threat to the boy?” “No ce kumāre bhavissati antarāyo”.

Seeing the crestfallen Sakyans, the seer said, Disvāna sakye isimavoca akalye, “I do not forsee harm befall the boy, “Nāhaṁ kumāre ahitamanussarāmi; and there will be no threat to him, Na cāpimassa bhavissati antarāyo, not in the least; set your minds at ease. Na orakāyaṁ adhimānasā bhavātha.

This boy shall reach the highest awakening. Sambodhiyaggaṁ phusissatāyaṁ kumāro, As one of perfectly purified vision,
compassionate for the welfare of the many,
So dhammacakkaṁ paramavisuddhadassī; he shall roll forth the wheel of the teaching; Vattessatāyaṁ bahujanahitānukampī, his spiritual path will become widespread. Vitthārikassa bhavissati brahmacariyaṁ.

But I have not long left in this life, Mamañca āyu na ciramidhāvaseso, I shall die before then. Athantarā me bhavissati kālakiriyā; I will never hear the teaching of the one
who bore the unequaled burden.
Sohaṁ na sossaṁ asamadhurassa dhammaṁ, That’s why I’m so upset and distraught—
it’s a disaster for me!”
Tenamhi aṭṭo byasanaṅgato aghāvī”.

Having brought abundant happiness to the Sakyans, So sākiyānaṁ vipulaṁ janetvā pītiṁ, the spiritual seeker left the royal compound. Antepuramhā niggamā brahmacārī; He had a nephew; and out of sympathy So bhāgineyyaṁ sayaṁ anukampamāno, he encouraged him in the teaching
of the one who bore the unequaled burden.
Samādapesi asamadhurassa dhamme.

“When you hear the voice of another saying
‘Buddha’—
“Buddhoti ghosaṁ yada parato suṇāsi, one who has attained awakening
and who reveals the foremost teaching—
Sambodhipatto vivarati dhammamaggaṁ; go there and ask about his breakthrough; Gantvāna tattha samayaṁ paripucchamāno, lead the spiritual life under that Blessed One.” Carassu tasmiṁ bhagavati brahmacariyaṁ”.

Now, that Nālaka had a store of accumulated merit; Tenānusiṭṭho hitamanena tādinā, so when instructed by one of such kindly intent, Anāgate paramavisuddhadassinā; with perfectly purified vision of the future, So nālako upacitapuññasañcayo, he waited anticipating the Victor,
guarding his senses.
Jinaṁ patikkhaṁ parivasi rakkhitindriyo.

When he heard of the Victor rolling forth
the excellent wheel he went to him,
Sutvāna ghosaṁ jinavaracakkavattane, and seeing the boss seer, he became confident. Gantvāna disvā isinisabhaṁ pasanno; The time of Asita’s instruction had arrived; Moneyyaseṭṭhaṁ munipavaraṁ apucchi, so he asked the excellent sage
about the highest sagacity.
Samāgate asitāvhayassa sāsaneti.

The introductory verses are finished. Vatthugāthā niṭṭhitā.

“I now know that Asita’s words “Aññātametaṁ vacanaṁ, have turned out to be true. Asitassa yathātathaṁ; I ask you this, Gotama, Taṁ taṁ gotama pucchāmi, who has gone beyond all things: Sabbadhammāna pāraguṁ.

For one who has entered the homeless life, Anagāriyupetassa, seeking food on alms round, Bhikkhācariyaṁ jigīsato; when questioned, O sage, please tell me Muni pabrūhi me puṭṭho, of sagacity, the ultimate state.” Moneyyaṁ uttamaṁ padaṁ”.

“I shall school you in sagacity,” “Moneyyaṁ te upaññissaṁ, said the Buddha, (iti bhagavā) “so difficult and challenging. Dukkaraṁ durabhisambhavaṁ; Come, I shall tell you all about it. Handa te naṁ pavakkhāmi, Brace yourself; stay strong! Santhambhassu daḷho bhava.

In the village, keep the same attitude Samānabhāgaṁ kubbetha, no matter if reviled or praised. Gāme akkuṭṭhavanditaṁ; Guard against ill-tempered thoughts; Manopadosaṁ rakkheyya, wander peaceful and humble. Santo anuṇṇato care.

Many different things come up, Uccāvacā niccharanti, like tongues of fire in a forest. Dāye aggisikhūpamā; Women try to seduce a sage—Nāriyo muniṁ palobhenti, let them not seduce you! Tā su taṁ mā palobhayuṁ.

Refraining from sex, Virato methunā dhammā, having left behind sensual pleasures high and low, Hitvā kāme paropare; don’t be hostile or attached Aviruddho asāratto, to living creatures firm or frail. Pāṇesu tasathāvare.

‘As am I, so are they; Yathā ahaṁ tathā ete, as are they, so am I’—Yathā ete tathā ahaṁ; Treating others like oneself, Attānaṁ upamaṁ katvā, neither kill nor incite to kill. Na haneyya na ghātaye.

Leaving behind desire and greed Hitvā icchañca lobhañca, for what ordinary people are attached to, Yattha satto puthujjano; one whose eye is clear would set out to practice, Cakkhumā paṭipajjeyya, they’d cross over this abyss. Tareyya narakaṁ imaṁ.

With empty stomach, taking limited food, Ūnūdaro mitāhāro, few in wishes, not greedy; Appicchassa alolupo; truly hungerless regarding all desires, Sadā icchāya nicchāto, desireless, one is quenched. Aniccho hoti nibbuto.

Having wandered for alms, Sa piṇḍacāraṁ caritvā, they’d take themselves into the forest; Vanantamabhihāraye; and nearing the foot of a tree, Upaṭṭhito rukkhamūlasmiṁ, the sage would take their seat. Āsanūpagato muni.

That attentive one intent on absorption, Sa jhānapasuto dhīro, would delight within the forest. Vanante ramito siyā; They’d practice absorption at the foot of a tree, Jhāyetha rukkhamūlasmiṁ, filling themselves with bliss. Attānamabhitosayaṁ.

Then, at the end of the night, Tato ratyā vivasāne, they’d take themselves into a village. Gāmantamabhihāraye; They’d not welcome being called, Avhānaṁ nābhinandeyya, nor offerings brought from the village. Abhihārañca gāmato.

A sage who has come to a village Na munī gāmamāgamma, would not walk hastily among the families. Kulesu sahasā care; They’d not discuss their search for food, Ghāsesanaṁ chinnakatho, nor would they speak suggestively. Na vācaṁ payutaṁ bhaṇe.

‘I got something, that’s good. Alatthaṁ yadidaṁ sādhu, I got nothing, that’s fine.’ Nālatthaṁ kusalaṁ iti; Unaffected in both cases, Ubhayeneva so tādī, they return right to the tree. Rukkhaṁvupanivattati.

Wandering with bowl in hand, Sa pattapāṇi vicaranto, not dumb, but thought to be dumb, Amūgo mūgasammato; they wouldn’t scorn a tiny gift, Appaṁ dānaṁ na hīḷeyya, nor look down upon the giver. Dātāraṁ nāvajāniyā.

For the practice has many aspects, Uccāvacā hi paṭipadā, as explained by the Ascetic. Samaṇena pakāsitā; They do not go to the far shore twice, Na pāraṁ diguṇaṁ yanti, nor having gone once do they fall away. Nayidaṁ ekaguṇaṁ mutaṁ.

When a mendicant has no creeping, Yassa ca visatā natthi, and has cut the stream of craving, Chinnasotassa bhikkhuno; and given up all the various duties, Kiccākiccappahīnassa, no fever is found in them. Pariḷāho na vijjati.

I shall school you in sagacity. Moneyyaṁ te upaññissaṁ, Practice as if you were licking a razor’s edge. Khuradhārūpamo bhave; With tongue pressed against the roof of your mouth, Jivhāya tālumāhacca, be restrained regarding your stomach. Udare saññato siyā.

Don’t be sluggish in mind, Alīnacitto ca siyā, nor think overly much. Na cāpi bahu cintaye; Be free of putrefaction and unattached, Nirāmagandho asito, committed to the spiritual life. Brahmacariyaparāyaṇo.

Train in a lonely seat, Ekāsanassa sikkhetha, attending closely to ascetics; Samaṇūpāsanassa ca; solitude is sagacity, they say. Ekattaṁ monamakkhātaṁ, If you welcome solitude, Eko ce abhiramissasi; you’ll light up the ten directions. Atha bhāhisi dasadisā.

Having heard the words of the attentive, Sutvā dhīrānaṁ nighosaṁ, the meditators who’ve given up sensual desires, Jhāyīnaṁ kāmacāginaṁ; a follower of mine would develop Tato hiriñca saddhañca, conscience and faith all the more. Bhiyyo kubbetha māmako.

Understand this by the way streams move Taṁ nadīhi vijānātha, in clefts and crevices: Sobbhesu padaresu ca; the little creeks flow on resounding, Saṇantā yanti kusobbhā, while silent flow the great rivers. Tuṇhī yanti mahodadhī.

What is lacking, resounds; Yadūnakaṁ taṁ saṇati, what is full is at peace. Yaṁ pūraṁ santameva taṁ; The fool is like a half-full pot; Aḍḍhakumbhūpamo bālo, the wise like a brimfull lake. Rahado pūrova paṇḍito.

When the Ascetic speaks much Yaṁ samaṇo bahuṁ bhāsati, it is relevant and meaningful: Upetaṁ atthasañhitaṁ; knowing, he teaches the Dhamma; Jānaṁ so dhammaṁ deseti, knowing, he speaks much. Jānaṁ so bahu bhāsati.

But one who, knowing, is self-controlled, Yo ca jānaṁ saṁyatatto, knowing, does not speak much; Jānaṁ na bahu bhāsati; that sage is worthy of sagacity, Sa munī monamarahati, that sage has achieved sagacity.” Sa munī monamajjhagā”ti.