Psalms of the Brethren CCLIX: Sariputta

Whoso according to his powers
Is virtuous, saintly, clear in mind,
Earnest his purpose to perform,
Who loveth introspective work,
Well concentrated and intent,
Lone and detached, blissful, serene:
This man is rightly Bhikkhu named.

When he of food or moist or dry partakes,
Let him not fully satiated be.
Lean in the stomach, temperate at meals,
And watchful let the bhikkhu wend his way.

Hath he but eaten mouthfuls four or five,
Let him drink water: — here is sure enough
Refreshment for a bhikkhu filled with zeal.

Things that are seemly let him get and take: —
Raiment that’s worn for this specific end: —
Comfort enough for bhikkhu filled with zeal.

And when he sitteth cross-legged on his couch,
If but his knees be screened from falling rain,
’Tis ease enough for bhikkhu filled with zeal.

Whoso hath looked on pleasure as but pain;
Who hath discerned in pain the piercing dart;
Saw no abiding self betwixt the two: —
What world will hold, what fate detain that man?

Ne’er give me one with evil in his heart,
Inert, inactive, and intractable,
Knowing but little of the holy Norm.
What world will hold, what fate detain that man?

He who is learned in the holy Norm,
Can understand, is thoroughly intent
On moral base, and knit to inward calm: —
Let him for me the head and foremost stand.

Whose heart is to obsessions given o’er —
A deer seduced by fascination’s snare —
He from Nibbana goeth far astray,
To utmost haven fails to find the course.

But he who from obsessions clears the heart,
Delighting in that path where these are not,
He to Nibbana surely finds the way,
To utmost haven safely steers his course.

In village or the wild, in vale, on hill,
Where’er the men of worth, the arahants,
Their dwelling make, delightful is that spot.

Delightful are the forests, where no crowd
Doth come to take its pleasure; there will they
Who are released from passions find their joy.
Not seekers they for sense-satiety.

As one who shows where treasures hidden lie,
So is the man of wisdom who discerns
What to avoid, and utters sage rebuke: —
If such an able guide ye see and heed,
For you who follow, better ’tis, not worse.

One should exhort, one should instruct, forbid,
Hinder that which is mischievous and wrong.
So acting, by the good is one beloved;
’Tis only evil-doers who take dislike.

Another was’t to whom He taught the Norm —
The Exalted One, the Buddha, He who Sees —
For while the Norm was being taught I heard,
Seeking for good with hearing all attent.

And not in vain, I trow, my listening,
For I have won release, am sane, immune.
Nor to attain the vision of my past,
Nor for the means to see — the eye divine —

The mystic power to read the thoughts of men,
Discern decease, rebirth in earth and heaven,
Nor for the ear celestially attuned: —
Had I to pitch and to adjust the mind.

Seated at foot of tree, with shaven head,
Wrapped in his cloak, in wisdom ranked supreme,
The Thera Upatissa musing deep,

His thought transcending acts percipient,
Disciple of the supreme Buddha, he
Thus far in Ariyan silence was immersed.

E’en as a mountain-crag unshaken stands,
Sure-based, a Brother with illusions gone,
Like to that mountain stands unwavering.

The man of blameless life, who ever seeks
For what is pure, doth deem some trifling fault,
That is no heavier than the tip of any hair,
Weighty as [burden of the gravid] cloud.

Not fain am I to die nor yet to live.
I shall lay down this mortal frame anon
With mind alert, with consciousness controlled.

With thought of death I dally not, nor yet
Delight in living. I await the hour
Like any hireling who hath done his task.

‘Be it the backward or the forward view.
Fulfil ye then your course, lest ye be lost!
See that this moment pass not by for nought!

E’en as a border city guarded well
Within, without, so guard ye well yourselves!
See that the moment pass not and be lost,
For many mourn in woe that moment past.

Whoso serene and calm, dead to the world,
Can utter wisdom’s runes with wit unswelled,
Unruffled, he doth shake off naughty things,
As they were forest-leaves by wind-god blown.

Whoso serene and calm, dead to the world,
Can utter wisdom’s runes with wit unswelled,
Unruffled, he doth strip off naughty things,
As they were forest-leaves by wind-god blown.

Calm and serene, by vice unharassed, free
From all that hinders clarity of mind,
Lovely in virtue, of discerning wit,
He should End-maker be of suffering.

Such as have once been good and turned to bad,
And then from bad have veered to good again.

Desires of sense, ill-will, torpor and sloth
In the bhikkhu, distraction of the mind,
And doubt: — five cankers of the heart are these.

Whoso can suffer both extremes of fate:
The favour and disfavour of the world,
The while he bides in sober earnestness,
Unwavering his concentrated mind: —

Him, musing ardent and unweariedly,
With intuition fine and delicate,
Zealous to slay the tendency to grasp: —
Him ‘a good man’ indeed should others call.

The mighty ocean, the extended earth,
The mountains, yea, the firmament afford
No picture meet to show how excellent
Th’ emancipation of our Master’s mind.

The Elder Brother, very wise, intent,
Who after His example turns the Wheel,
Is like to earth, to water, and to fire,
In that he feels no fondness nor disgust.

He hath the topmost place for wisdom now,
Mighty in intellect, a mighty sage;
Not dull is he though he seem dull of wit;
Ever in blissful cool he wends his way.

The Master hath my fealty and love,
And all the Buddha’s ordinance is done.
Low have I laid the heavy load I bore;
Cause for rebirth is found in me no more.

Press on with earnestness and win the goal!
This the commandment that I give to you.
Lo! now my going-out complete will be.
From all am I released and utterly.