11: The Discourse about Nālaka
Every time a Buddha appears, there emerges a monk who cultivates the practice of moral perfection (moneyya). [The following is based on the Discourse to Nālaka (Nālaka-sutta, Snp 3.11) and its commentary]. At the time when our infinite and supreme Buddha, the Lord of the Three Worlds appeared, the monk who asked the Buddha about the practice of moral perfection and who cultivated it was the monk Nālaka, the nephew of the recluse Kāḷadevila. The account of the young man, Nālaka, having become an ascetic monk even before the appearance of Buddha has been given above.
[I include the relevant part of that chapter first here as a reminder: When the courtiers saw Kāḷadevila laughing and weeping, it occurred to them thus: “Our venerable recluse laughed first, and later he wept, which is strange indeed.” So they enquired: “Venerable sir, is there any danger that might befall our master’s son?” – “There is no danger for the prince. In fact, he will become a Buddha.” – “Then why do you lament?” the people asked again. “Because I shall not get an opportunity to see the attainment of Awakening by an extraordinary man who is endowed with such wonderful qualities, and this will be a great loss to me. So thinking, I lament,” he replied.
Having answered thus, the recluse Kāḷadevila pondered: “Though I will miss the prince’s becoming a Buddha, I wonder whether somebody among my relations will have an opportunity of witnessing it.” Then he foresaw that his nephew, Nālaka, would. So he visited his sister and summoned his nephew and urged him, saying: “My dear nephew, Nālaka, the birth of a son has taken place in the palace of King Suddhodana. He is a Bodhisatta. He will attain Buddhahood at the age of 35. You, my nephew, are somebody deserving of meeting the Buddha. Therefore, you had better become a recluse immediately.”
Though born to the parents who had 870 millions worth of wealth, the young Nālaka had confidence in his uncle, and thought: “My uncle would not have urged me to do what is not beneficial. He did so because it is of benefit indeed.” With this conclusion, he had the robes and the alms bowl bought and brought immediately from the market, thinking: “I have become a recluse with dedication to the Buddha, the noblest personage in the world.”
Having said this, he faced the direction of Kapilavatthu where the prince was and made obeisance by raising his clasped hands in veneration. Thereafter, he put his bowl in a bag, slung it on his shoulder and entered the Himālayas. Waiting for the Buddha there in the forest, he devoted himself to asceticism.]
The Buddha taught the Dhamma Wheel (Dhamma-cakka) discourse on the full-moon day of July (Āsāḷha) and caused the 180 million Brahmas along with Ven. Koṇḍañña to enter the path of emancipation. On the fifth waxing moon of the said month, he taught the Group-of-Five the Discourse about the Characteristics of Non-Self (Anatta-lakkhaṇa-sutta, SN 22.59) whereupon they realised the Arahat fruition. On the seventh waxing moon of the month of July (Āsāḷha), the Devas, who had been in the audience listening and who wished for the welfare of Ven. Nālaka, reported to him that the Buddha had appeared and had delivered the discourse on the Dhamma Wheel, by saying: “Ven. Nālaka, the Buddha has already delivered the first discourse of Dhamma Wheel at the Deer Park in Isipatana! The Buddha has, in fact, visibly appeared among humans, Devas and Brahmas!”
Ever since he became a recluse 35 years previously, Ven. Nālaka had been waiting for the appearance of the Buddha. He had even abandoned the hereditary practice of immersion in water, bearing in mind: “If there is too much of immersion in water, the ears will get damaged. If the ears are damaged, the words of the Dhamma cannot be heard, thereby depriving me of the chance of hearing the Dhamma.”
On hearing the news given by the Devas, he was delighted and said to himself: “The time has indeed arrived that my uncle Kāḷadevila advised me about.” Then on the seventh waxing moon of the month of July (Āsāḷha), he left Himavanta and proceeded to the Deer Park in Isipatana. On arrival there, he saw the Buddha sitting cross-legged on the eminent Buddha-seat, awaiting and expecting him: “Nālaka will arrive today. I will teach him the path to moral perfection (moneyya).” Nālaka was very much overwhelmed with faith and devotion, so he respectfully made obeisance to the Buddha and questioned him, reciting these two verses:
Aññātam-etaṁ vacanaṁ, Asitassa yathā-tathaṁ,
taṁ taṁ Gotama pucchāmi, sabba-dhammāna’ pāraguṁ.
Exalted Buddha of the Gotama lineage! Now that I can see the Buddha in person, with my own eyes, I have personally found that the words spoken to me 35 years ago by my uncle Asita Kāḷadevila are perfectly true. And so, in order to learn and practise please allow me to question you, as Buddha, who has crossed to the other side, and is accomplished in all things
According to the Collection of the Numerical Discourses (Aṅguttara-nikāya) commentary the six ways are: 1) The super knowledges (abhiññā); 2) knowing with full comprehension (pariññā); 3) abandoning (pahāna); 4) development (bhāvanā); 5) realization (sacchikiriyā); 6) attainment (samāpatti).
Anagāriyupetassa, bhikkhācariyaṁ jigīsato,
Muni pabrūhi me puṭṭho, moneyyaṁ uttamaṁ padaṁ.
Venerable Buddha, Great Sage (Mahā-muni), you are many times superior in attributes to the six sages (muni)! Please be kind enough to teach the noble path leading to the realisation of the four path-knowledges (magga-ñāṇas) by the recluse who has renounced worldly life and maintains himself on alms food.
Six kinds of sages (muni): 1) lay people having faith in the teaching of the Buddha (agāra-muni); 2) monastics (anāgāra-muni); 3) seven kinds of noble disciples who have realised one of the stages of the four supermundane paths and the three lower fruitions (sekha-muni); 4) Arahats (asekha-muni); 5) Independent Buddhas (Pacceka-muni); 6) Buddhas (Muni-muni). See also the Further Explanations.
Thereupon, the Buddha taught Ven. Nālaka the path to moral perfection in detail, by means of 23 verses beginning with: Moneyyaṁ te upaññissaṁ, “I will teach and make you understand clearly the path to moral perfection.”
Here, moral perfection (moneyya) means the four path-knowledges (magga-ñāṇa). Especially, the path-knowledge of an Arahat (Arahatta-magga-ñāṇa) is called moral perfection (moneyya). So, it should be noted carefully that the noble and genuine practice leading to the realisation of the four path-knowledges is called the path to moral perfection (moneyya-paṭipadā).
The 23 verses of the path to moral perfection thus taught are given below with the Pāḷi verses and an English paraphrase.
Moneyyaṁ te upaññissaṁ, dukkaraṁ durabhisambhavaṁ,
handa te naṁ pavakkhāmi, santhambhassu daḷho bhava.
My dear son Nālaka, I will teach and make you understand clearly the path to moral perfection which is not only difficult to put into practice even with great effort, but also difficult of plunging into.
My dear son Nālaka, I, will teach you the path to moral perfection in detail. So you, my son, exert and practise with steadfastness and unrelenting zeal, keeping yourself firm by means of diligence (viriya) to do what is difficult to do.
What is meant is this: Nālaka, my dear son! The path to moral perfection, which you asked about, is the kind of practice which is difficult to practise and to accomplish, since it has to be practised without the arising of the defilements (kilesa) in one’s mind and with steadfast zeal, starting from the time when one is still an ordinary worldling (puthujjana).
Samāna-bhāgaṁ kubbetha, gāme akkuṭṭha-vanditaṁ,
mano-padosaṁ rakkheyya, santo anuṇṇato care.
My dear son Nālaka, you should endeavour to treat all people in towns,
What is meant is this: You should check your anger, when the people of towns, villages and rural areas offend and abuse you. You should not become elated with pride, even when a king bows before you respectfully. In this manner, you should treat them all evenly without dislike and without love, whether they abuse you or treat you with respect. With this verse, the Buddha taught the abandoning of the defilements which arise in relation to towns and villages.
Uccāvacā niccharanti, dāye aggi-sikhūpamā,
nāriyo muniṁ palobhenti, tāsu taṁ mā palobhayuṁ.
My dear son Nālaka, in the forest various objects of sense burning like flames are apt to appear. Or, a forest fire spreads out flames of varied forms, such as flames with and without smoke, flames of blue, yellow and red colours, big or small, etc. Likewise, there are, in a forest, sense objects: some fearful, some pleasant, some detestable and some perplexing, such as humans, Yakkhas, lions, leopards, tigers, various kinds of birds, various sounds or noises produced by them, fruits, flowers and buds.
Of these various kinds of sense objects which appear, women who have come for merry-making in the parks and forests, women collecting firewood, plucking flowers, plucking vegetables and gathering fruits, are likely to allure the solitary monk with smiles, taunts, tears and by wearing their garments in disorder. Do not let such women tempt you, my son.
What is meant is this: Endeavour to conduct yourself so that such women cannot entice you. With this verse, the Buddha taught the abandoning of defilements which arise in relation to the forest:
Virato methunā dhammā, hitvā kāme paropare,
aviruddho asāratto, pāṇesu tasa-thāvare.
Yathā ahaṁ tathā ete, yathā ete tathā ahaṁ,
attānaṁ upamaṁ katvā, na haneyya na ghātaye.
My dear son Nālaka, besides discarding all kinds of sensual objects (kāma-ārammaṇa), good or bad, you, dear son, should also be one who avoids and stays away from sexual intercourse. You should not entertain the least ill-will towards those belonging to another faction and you should not have the least liking and attachment to those belonging to your own faction; and, make yourself an example by having fellow-feeling thus: “Like myself, these beings desire to live long, not to die; they desire happiness, not suffering. Like them, I also desire to live long, not to die; desire happiness, not suffering.” You should not, by yourself, kill or hurt worldlings (puthujjana), Stream-enterers (Sotāpanna), Once-returners (Sakadāgāmin) and Non-returners (Anāgāmi) who are not yet free
In these verses, the Buddha taught the moral practice of restraint (indriya-saṁvara-sīla) by means of the phrase: Hitvā kāme paropare … “discarding all kinds of sensual objects, good or bad.” The Buddha taught the restraint according to the Monastic Rules (Pātimokkha-saṁvara-sīla) laid down for monks, by means of the remaining words beginning with abstinence from sexual intercourse and abstinence from taking life.
Hitvā icchañ-ca lobhañ-ca, yattha satto puthujjano,
cakkhumā paṭipajjeyya, tareyya Narakaṁ imaṁ.
My dear son Nālaka, the worldly remain attached to the four requisites of robes, alms food, lodgings and medicines which are the objects of sensual pleasure for ascetics. You, dear son, should abandon the desire (icchā) for the four requisites of robes, alms food, lodgings and medicines which are the objects of sensual pleasure for ascetics before they are obtained. If they are already acquired, you should do away with greed (lobha) which hinders the wish to give them away in generosity. Being one possessing the eye of wisdom, you should endeavour to cultivate the noble practice of moral perfection (moneyya-paṭipadā), which has already been taught, is being taught and is to be taught. If you thus endeavour to practise, you can overcome the craving for the four requisites which leads to wrong livelihood (micchā-ājīva) which is named after the Naraka abyss because of the difficulty in filling it in.
With this verse, the Buddha taught the moral practice of living a life of purity (ājīva-pārisuddhi-sīlā) with special reference to the removal of attachments and craving for the four requisites.
Ūnūdaro mitāhāro, appicchassa alolupo,
sadā icchāya nicchāto, aniccho hoti nibbuto.
My dear son Nālaka, an ascetic desirous of cultivating the path to moral perfection should have a lean stomach by eating four or five morsels less of the alms food received (dhamma-laddha). It is not enough merely eating four or five morsels less, but you should also be one who eats the food only after due reflection on the advantages and disadvantages of the food eaten (paccavekkhaṇa).
Still it is not enough, you should also be one who is endowed with the four kinds of contentment, which is desiring little or nothing (appiccha): 1) Having little or no greed concerning the four requisites (paccaya-appiccha); 2) having little or no desire to let others know that you are engaged in the acetic practices (dhutaṅga-appiccha); 3) having little or no desire to let others know that you possess wide knowledge and learning of the teaching (pariyatti-appiccha); 4) having little or no desire to let others know that you have realised the extraordinary paths and fruitions (adhigama-appiccha).
Still it is not enough: By means of the Arahat path (Arahatta-magga) you should strive for the total removal of craving (taṇhā). When you have become one who is thus free from greed and craving (loluppa-taṇhā) you will become one with no desire and
With this verse the Buddha taught the precepts regarding dependence on requisites (paccaya-sannissita-sīla) or, precepts regarding the use of requisites (paccaya-paribhoga-sīla) beginning with moderation regarding food (bhojane mattaññutā).
Sa piṇḍa-cāraṁ caritvā, vanantam-abhihāraye,
upaṭṭhito rukkha-mūlasmiṁ, āsanūpagato muni.
My dear son Nālaka, the ascetic, who practises the path to moral perfection (moneyya-paṭipadā), should go only to his place in the forest after going round for alms and after eating his meal, without staying long to talk to the people and so on. The monk, who practises the path to moral perfection, should remain sitting at the foot of a tree or in his own place on reaching the forest.
Here, by means of the words: “After going round for alms,” the ascetic practice (dhutaṅga) of taking only alms food is indicated. The monk who practises the special ascetic practice of taking only alms food has also to practise the other ascetic practices also, such as going systematically from house to house, eating only in one sitting, eating only from the bowl, not taking late offerings, wearing only the three robes, and wearing only robes made from cemetery rags, so these six ascetic practices are also being indicated thereby.
By means of the words: “Should go only to his place in the forest,” the ascetic practice (dhutaṅga) of living alone in the forest is indicated. By means of the words: “Should remain sitting at the foot of a tree or in his own place,” the practice of living at the root of a tree, and being one who never lies down is indicated. Since these ten ascetic practices are taught in regular order, the three other ascetic practices, namely the ascetic practice of living in an open space, sleeping in any bed, and living in a charnel ground, are also indicated. This being so, the Buddha taught Ven. Nālaka the thirteen ascetic practices (dhutaṅga) For more about the thirteen ascetic practices (dhutaṅga), see the Further Explanations. by means of this verse.
Sa jhāna-pasuto dhīro, vanante ramito siyā,
jhāyetha rukkha-mūlasmiṁ, attānam-abhitosayaṁ.
My dear son Nālaka, the monastic who is engaged in the thirteen ascetic practices and practises the noble the path to moral perfection strives hard to realise the mundane absorption (jhāna) which is not yet realised and to exercise control, with the five-fold mastery (vasi-bhāva), over the mundane absorption that he has already acquired. Attaining thereby absorption concentration (appanā-samādhi), he should take delight in the quietude of the forest, away from human noise. It will not do to merely cultivate the mundane absorptions only. He should dwell at the foot of a tree in the forest also, delighting himself with absorption in the supermundane absorptions associated with Stream-entry, etc.
By means of this verse, the Buddha taught the joy of living in the forest, dwelling and strenuously cultivating mundane and supermundane absorption (jhāna) as well as the Arahat fruition (Arahatta-phala).
Ven. Nālaka, on hearing this discourse became exceedingly enthusiastic to enter the forest and practise the path (paṭipadā) even without taking food. It is not, however, possible to devote oneself to the practice of the Dhamma without taking food, for he who practises the Dhamma without taking food cannot live long. Rather, one should search for food without causing defilements to develop. Thus, searching for food without developing
Tato ratyā vivasāne, gāmantam-abhihāraye,
avhānaṁ nābhinandeyya, abhihārañ-ca gāmato.
My dear son Nālaka, when the practice of the path to moral perfection (moneyya-paṭipadā) by going only to the forest after collecting food is over, in the days that follow too, the ascetic should proceed to the village for collecting alms food. After nighttime has passed and day time sets in, prior to going on alms round, he should attend to duties such as those to be performed in his dwelling place or concerned with the shrine precincts, etc., and observing physical (kāya) and mental (citta) seclusion (viveka), For the three kinds of seclusion (viveka), see the Further Explanations. he should cultivate meditation on the way to and from the village on his alms round.
On arrival in the village, he should not delight in and accept the meal offered by invitation: “Venerable sir! Kindly come and have alms food in our house.” I.e. the alms-food received while thinking and doubting: “Will this house offer or not offer alms-food to me? Will good food or bad food be offered?” If, in case the supporters offer alms food by snatching the alms bowl and filling it to the full, you may take such alms food to sustain your practice of the Dhamma. It will not affect the ascetic practices (dhutaṅga). But you should not enter the village with the expectation of receiving such alms food.
The alms food, with a variety of dishes brought by supporters and offered to the ascetic practising for moral perfection, without inviting him to their houses after he enters the village, and even before he goes round for alms from house to house, is called food that is offered (abhihāra).
Not a single particle of such alms food should be accepted even though it is offered with many hundreds of dishes. What is meant is that the alms food should be obtained only by going round from house to house.
Na munī gāmam-āgamma, kulesu sahasā care,
ghāsesanaṁ chinna-katho, na vācaṁ payutaṁ bhaṇe.
My dear son Nālaka, when the ascetic practising the path to moral perfection has entered the village, he should not mix in weal or woe with the male and female supporters as that is not compatible with the Dispensation (Sāsana). He should behave like a dumb person and should not give hints, or speak indirectly with signs and tricks in order to gain alms food.
Alatthaṁ yad-idaṁ sādhu, nālatthaṁ kusalaṁ iti,
ubhayeneva so tādī, rukkhaṁ vupanivattati.
My dear son Nālaka, when the ascetic practising the path to moral perfection enters the village and goes round for alms, he should consider: “It is good,” if he receives even a small quantity of food, and that: “It is not bad,” if no food is received; he should not be affected by receiving or not receiving
Sa patta-pāṇi vicaranto, amūgo mūga-sammato,
appaṁ dānaṁ na hīḷeyya, dātāraṁ nāvajāniyā.
My dear son Nālaka, the ascetic practising the path to moral perfection going round for alms, holding the alms bowl, should behave in such a way that the people will think he is dumb although he is not and should not make random talk. When only a little is given in generosity, it should not be despised and the supporter should not be condemned for giving merely a little.
Uccāvacā hi paṭipadā, samaṇena pakāsitā,
na pāraṁ diguṇaṁ yanti, nayidaṁ eka-guṇaṁ mutaṁ.
My dear son Nālaka, when the ascetic practising the path to moral perfection becomes fully accomplished in the mode of conduct of receiving alms he should not be content with this much, but he should endeavour and become accomplished in the practice which is exceedingly noble. The Buddha has taught the noble practice leading to the path (magga) in two ways, superior and inferior.
The Dispensation (Sāsana) has, as its essence, practice. What is meant is: The path of practice (paṭipadā) is the essence of the Dispensation (Sāsana). Only when the path is practised can the essence of the Dispensation (Sāsana) be attained.
To elucidate: the period, from the moment the ascetic Dhamma is first developed and practised, up to the moment the five hindrances (nīvaraṇa) are removed, is called the domain of the path of practice (paṭipadā-khetta). If, in this period, the five hindrances are removed with ease and without trouble, it is called an easy path of practice (sukha-paṭipadā). If the hindrances have to be removed after practising strenuously and with difficulty, it is called a difficult path of practice (dukkha-paṭipadā).
The period from when the five hindrances have been removed to the moment path-knowledge (magga-ñāṇa) is realised, is called the domain of supernormal power (abhiññā-khetta,) or, wisdom and knowledge arising from insight (vipassanā-ñāṇa-paññā). The knowledge arising from insight which realises the path-knowledges quickly after the five hindrances have been removed is called the super knowledges gained quickly (khippābhiññā). If path-knowledge is realised rather slowly or tardily, the said path-knowledges are called the super knowledges gained slowly (dandhābhiññā).
1) Some individuals practise the ascetic Dhamma, and realise path-knowledge quickly, after having removed the five hindrances without trouble and with ease. The path of practice of such individuals is called the super knowledges gained quickly and with an easy path (sukha-paṭipadā-khippābhiññā); 2) some, however, realise path-knowledge tardily, after having removed the five hindrances with ease. The path of practice of such individuals is called the super knowledges gained slowly and with an easy path (sukha-paṭipadā-dandhābhiññā); 3) some realise path-knowledge quickly, after having been able to remove the five hindrances by practising strenuously and with difficulty. Their path of practice is called the super knowledges gained quickly and with a difficult path (dukkha-paṭipadā-khippābhiññā); 4) some realize path-knowledge tardily, after removing the hindrances by practising strenuously and with difficulty. Their path of practice is called the super knowledges gained slowly and with a difficult path (dukkha-paṭipadā-dandhābhiññā). [See Vibhaṅga 801, PTS 331].
My dear son Nālaka, in reaching the other shore, which is Nibbāna, by
Just by realising path-knowledge once, the defilements which it should eradicate are completely removed; and therefore those defilements will not again occur in the continuum of the aggregates (khanda-santāna), hence the Buddha’s teaching: “It is not that Nibbāna is achieved twice through a single path-knowledge (magga-ñāṇa). Nor is Nibbāna the kind of Dhamma which can be completely realised only once by means of a single path-knowledge.
All the defilements (kilesa) cannot be totally removed by means of a single path-knowledge; they can be removed separately and respectively only by means of the four path-knowledges, each annihilating its own share of defilements, leaving nothing unannihilated. Hence the Buddha means to say: “Nibbāna, together with the realization of the Arahat fruition (Arahatta-phala), cannot be attained once and for all, by means of one single stroke of the path-knowledge. This can be accomplished only by means of the four-fold path-knowledges.
Yassa ca visatā natthi, chinna-sotassa bhikkhuno,
kiccākiccappahīnassa, pariḷāho na vijjati.
My dear son Nālaka, a certain ascetic practising the path to moral perfection, who has practised the path which is appropriate for him out of the two types already stated, up to the attainment of the Arahat fruition, is free from 108 kinds of expansive, wide ranging cravings (taṇhā) having completely removed them by means of the Arahat path (Arahatta-magga). In the mind continuum of the ascetic practising the path to moral perfection, who has thus completely cut off the current of the defilements through the Arahat path and who has also done away with all deeds of merit and demerit, there is not the slightest heat generated by lust (rāga) or by hatred (dosa). By this verse, the benefit of the path of practice is indicated.
On hearing these verses, Ven. Nālaka thought thus: “If the path to moral perfection (moneyya-paṭipadā) is only this much, it is quite easy and not difficult. I might perhaps be able to fulfil it without difficulty, without discomfort but with ease.” Therefore, the Buddha, who was desirous of letting Ven. Nālaka know that it is otherwise, said: “My dear son Nālaka, the practice to moral perfection is not as easy as you have thought. It is a practice which is really difficult,” and recited this verse:
Moneyyaṁ te upaññissaṁ, khura-dhārūpamo bhave,
jivhāya tālum-āhacca, udare saññato siyā.
My dear son Nālaka, I will let you know more about the path to moral perfection. The ascetic, practising the path to moral perfection, should be one comparable to the blade of a razor.
The meaning is: As a person licking the honey smeared on the blade of a razor has to be careful and guard himself against the risk of his tongue being cut, the ascetic practising the path to moral perfection, who makes use of the four requisites righteously acquired by him, should guard his mind against the danger of being overcome by defilements. True! It is difficult to acquire the four requisites by pure means. Having acquired them, it is also difficult to make use of them in a blameless manner. So, the Buddha repeatedly taught the precepts regarding dependence on requisites (paccaya-sannissita-sīla).
My dear son Nālaka, the ascetic, practising the path to moral perfection, should restrain his stomach by pressing his tongue against his palate, making a clicking sound with his tongue, doing away with the desire for taste (rasa-taṇhā) and not using the four requisites obtained by any wrongful mode of
It means to say that if alms food that is to be acquired righteously (dhamma-laddha) is not available for the stomach, he should forbear by avoiding the desire for taste by grinding his teeth and making a clicking sound with the tongue. But by no means should he make use of requisites that were obtained in a wrong way.
Alīna-citto ca siyā, na cāpi bahu cintaye,
nirāmagandho asito, Brahma-cariya-parāyaṇo.
My dear son Nālaka, the ascetic practising the path to moral perfection should be one who is diligent, engaging himself incessantly in deeds of merit. He should not trouble his mind with diverse problems relating to friends and relatives and towns and villages. Without the foul odour of the defilements (kilesa) and without being attached to various existences through craving and wrong view, he should be one who leans and relies on the noble path of practice which consist of the three trainings (sikkha) For more about the three trainings (sikkha) read the Further Explanations. in morality, concentration and wisdom taught by the Buddha.
Ekāsanassa sikkhetha, samaṇūpāsanassa ca,
ekattaṁ monam-akkhātaṁ, eko ce abhiramissasi,
atha bhāhisi dasa-disā.
My dear son Nālaka, the ascetic practising the path to moral perfection should endeavour and practise to live quietly in solitude, without any companion, and to contemplate repeatedly and strenuously the objects for meditation (kammaṭṭhāna-ārammaṇa) of the ascetics.
Here, the Buddha taught physical seclusion by staying alone (kāya-viveka), and mental seclusion by contemplating the meditation objects (citta-viveka).
The subjects of meditation are given as 40 in the Baskets (Piṭaka) namely: 10 meditation devices (kasiṇa), 10 on unattractiveness (asubha), 10 recollections (anussati), 4 sublime states (brahma-vihāra), 4 formless spheres (arūpāyatana), the perception of the disgusting nature of food (aharepaṭikūlasaññā), and the delimiting of the four elements (catu-dhātu-vavatthāna).
Thus I teach that staying alone by maintaining physical seclusion and mental seclusion is the true path to moral perfection. My dear son Nālaka, if you can take delight in staying alone, without any companion, maintaining physical seclusion and mental seclusion, you will become renowned in all ten directions.
Sutvā dhīrānaṁ nigghosaṁ, jhāyīnaṁ kāma-cāginaṁ,
tato hiriñ-ca saddhañ-ca, bhiyyo kubbetha māmako.
My dear son Nālaka, if and when you hear the cheers and praises of the wise and noble people, who have done away with the material objects of sensual pleasure (vatthu-kāma) and the defilements of sensual pleasure (kilesa-kāma) by repeated contemplation of objects (arammaṇūpanijjhāna) and close observation of their characteristics (lakkhaṇūpanijjhāna), you, dear son, should not be distracted by these cheers and praises but should, more strenuously than before, develop a moral sense of conscience (hiri) and should also have absolute faith (saddhā) in this path of practice to moral perfection as the noble practice for complete freedom from Saṁsāra and develop the practice leading to final emancipation (niyyānika). If you do so, you will become a genuine son of mine.
Taṁ nadīhi vijānātha, sobbhesu padaresu ca,
saṇantā yanti kusobbhā, tuṇhī-yanti mahodadhī.
My dear son Nālaka, you should know that the subject matter of the exhortation that: “You should not be distracted by the cheers … ” as already taught by me, must be understood by the examples of large rivers and by small creeks and streams. The water in small creeks and stream flows noisily. The water in such large rivers as the Ganges, however, flows silently without making any noise.
What is meant is that one who is not a genuine son of the Buddha, like small creeks and streams is agitated and excited: “I am one who practises the path of practice to moral perfection.” One who is a genuine son of the Buddha, however, cultivates these two: conscience (hiri) and faith (saddhā), and like large rivers, remains silent, humble in mind.
Yad-ūnakaṁ taṁ saṇati, yaṁ pūraṁ santam-eva taṁ,
aḍḍha-kumbhūpamo bālo, rahado pūro va paṇḍito.
My dear son Nālaka, I should like to give one more example and point this out in another way: A jar, which is not full with water and is deficient, makes noise with the water splashing from side to side. That which is full with water is quiet without making noise. A foolish person is like the jar making noise with half-filled water. A wise man is like a large jar full of water.
Here, there is the likelihood of the question being raised thus: “If a foolish person is not quiet and makes a lot of noise like a jar not full with water and if a wise man does not make noise and is quiet like a large jar full of water, why is it that the Buddha talks so much in his endeavour to teach the Dhamma?” and so, the Buddha delivers these last two verses:
Yaṁ samaṇo bahuṁ bhāsati, upetaṁ attha-sañhitaṁ,
jānaṁ so Dhammaṁ deseti, jānaṁ so bahu bhāsati.
My dear son Nālaka, I, noble ascetics as I am, speak mostly words which are full of sense and meaning and that are beneficial. It is not that these words are spoken with a fickle mind which is distracted (uddhacca). In fact, I, a noble ascetic, discerning through knowledge and wisdom what is profitable and what is not, teach only the profitable Dhamma. Even though the Dhamma is sometimes taught all day long, it is not done so just to pass the time. In teaching the Dhamma, it is done only by knowing distinctly: “This Dhamma is for the benefit and welfare of this person. That Dhamma is for the benefit and welfare of that person.” What is meant is: It is not that the Buddha utters unsubstantial words just because he is by nature talkative.
Yo ca jānaṁ saṁyatatto, jānaṁ na bahu bhāsati,
sa munī monam-arahati, sa munī monam-ajjhagā.
My dear son Nalaka, the ascetic practising the path of practice to moral perfection, is deserving of the practice only if, understanding the Dhamma analytically, discerned and taught by me as the means of knowledge and wisdom capable of breaking up the defilements (nibbedha-bhāgiya-ñāṇa-paññā) and taking care to keep it well guarded, he does not talk too much speaking words which he knows cannot be of benefit to beings. In fact, the ascetic practising the path of practice to moral perfection can surely realise the path-knowledge of an Arahat (Arahatta-magga-ñāṇa).
In this manner, the Buddha concluded the delivery of the noble Dhamma teaching concerning the path of practice leading to moral perfection (moneyya-paṭipadā) which has the Arahat fruition (Arahatta-phala) as its ultimate achievement.
Upon hearing the Buddha’s discourses on the path to moral perfection (moneyya-paṭipadā) which has the Arahat fruition as the ultimate achievement, Ven. Nalaka became one who had but little desire to engage in three matters: 1) Seeing the Buddha; 2) hearing the Dhamma; and 3) asking questions concerning the path to moral perfection. To elaborate:
1. At the end of his hearing of the Dhamma teaching concerning the path to moral perfection, Ven. Nālaka was very much pleased and delighted and, after paying respects to the Buddha to his heart’s content, he entered the forest. After entering the forest, such a wish as: “It will be good if I can once again see the Buddha!” did not occur in his mind continuum even once. This is the instance of him having little desire to see the Buddha.
2. In the same way, such a wish as: “It will be good if I can once again listen to the Dhamma!” did not occur in the mind continuum of Ven. Nālaka even once. This is the instance of him having little desire to listen to the Dhamma.
3. Likewise, such a wish as: “It will be good if I can once again address and question the Buddha on the path to moral perfection!” did not occur in the mind continuum of Ven. Nālaka even once more. This is the instance of him having little desire to question on the path to moral perfection.
Being the one and only individual of distinction (puggala-visesa) and disciple of distinction (sāvaka-visesa) who emerges with the appearance of each Buddha, he was content and his wish was fulfilled even with seeing the Buddha just once, with hearing the Dhamma just once and with asking about the path to moral perfection also just once; and so he had no more wish to see the Buddha, to listen to the Dhamma and to ask questions again. It is not for want of faith that he had no more wish to see the Buddha, to listen to the Dhamma or to ask questions.
Ven. Nālaka Becomes an Arahat
In this manner, Ven. Nālaka, being endowed with the three instances of having little desire, entered the forest at the foot of the mountain and stayed in one grove only for one day, not remaining there for two days; stayed at the foot of a tree also only for one day, not for two days; and went round for alms in a village only for one day, not repeating the round the next day. In this way he wandered about from one forest to another forest, from the foot of one tree to the foot of another tree; and from one village to another village and practised the path to moral perfection, suitable and appropriate for him; and before long he attained the Arahat fruition (Arahatta-phala).
There are three kinds of individuals practising the path to moral perfection, namely: 1) The prominent person (ukkaṭṭha-puggala) practising the path (paṭipadā) with the greatest effort; 2) the middling person (majjhima-puggala) practising it with medium effort; and 3) the mild person (mudu-puggala) practising it with only little effort.
Of these three kinds: 1) The prominent person (ukkaṭṭha-puggala) practising the path with the greatest effort lives only for seven months; 2) the middling person (majjhima-puggala) practising it with medium effort lives only for seven years; and 3) the mild person (mudu-puggala) practising it with only little effort lives for sixteen years.
Of the said three kinds of person, Ven. Nālaka was a prominent person who practised the path with the greatest effort. Reflecting and knowing that he would live only for seven months and that his will to live (āyu-saṅkhāra) and the continuum of the life vitality (jivitindriya) would soon come to an end he took a bath to keep his body clean.
Then wearing the lower robe correctly and neatly and girdling it with the waist-belt and then putting on the upper robe together with the double robe, he faced the direction of Rājagaha where the Buddha was dwelling and made obeisance to him with the two hands, the two knees and the forehead touching the ground. And then raising his joined hands in adoration, standing erect and leaning against the mountain by the name of Hiṅgulaka, he attained Parinibbāna which was the cessation and the end of his existence.
Thereupon, the Buddha, knowing of Ven. Nālaka’s attainment of Parinibbāna, proceeded to Hiṅgulaka in a company of monastics and had the remains cremated under his personal supervision. And then, after supervising the collection of the relics and the construction of a shrine over them, the Buddha returned to Rājagaha.