KN Snp vagga 1 of 5

1. Uraga-vaggo (snake-chapter)

♦ 1. uragavaggo n

I : The Snake Chapter (Uraga Vagga)

KN Snp 1.1 uraga (the snake)

♦ 1. uragasuttaṃ (KN 5.1) n	1:1 The Snake

Alternative versions of this poem—a Sanskrit version included in the Udānavarga, and a Gāndhārī version included in the Gāndhārī Dharmapada—have many of the same verses included here, but arranged in a different order. This suggests that the verses originally may have been separate poems, spoken on separate occasions, and that they were gathered together because they share the same refrain.

♦ 1. ♦ yo VAR uppatitaṃ vineti kodhaṃ,	The monk who subdues his arisen anger
visaṭaṃ sappavisaṃva osadhehi VAR .	as, with herbs, snake-venom once it has spread,
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ VAR purāṇaṃ.	as a snake, its decrepit old skin.

♦ 2.	The monk who has cut off passion
♦ yo rāgamudacchidā asesaṃ,	without leaving a trace,
bhisapupphaṃva saroruhaṃ VAR vigayha.	as he would, plunging into a lake, a lotus,
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ, purāṇaṃ.	as a snake, its decrepit old skin.

♦ 3.	The monk who has cut off craving
♦ yo taṇhamudacchidā asesaṃ,	without leaving a trace,
saritaṃ sīghasaraṃ visosayitvā.	drying up the swift-flowing flood,1
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.

♦ 4.	The monk who has uprooted conceit
♦ yo mānamudabbadhī asesaṃ,	without leaving a trace,
naḷasetuṃva sudubbalaṃ mahogho.	as a great flood, a very weak bridge made of reeds,
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.

♦ 5.	The monk seeing
♦ yo nājjhagamā bhavesu sāraṃ,	in states of becoming
vicinaṃ pupphamiva VAR udumbaresu.	no essence,
♦ so bhikkhu jahāti orapāraṃ,	as he would,
urago jiṇṇamivattacaṃ purāṇaṃ.	when examining fig trees,
	no flowers,
	sloughs off the near shore & far—
	as a snake, its decrepit old skin.

♦ 6.	The monk with no inner anger,
♦ yassantarato na santi kopā,	who has thus gone beyond
itibhavābhavatañca VAR vītivatto.	becoming & not-,
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.

♦ 7.	The monk whose discursive thoughts are dispersed,
♦ yassa vitakkā vidhūpitā,	well-dealt with inside
ajjhattaṃ suvikappitā asesā.	without leaving a trace,
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.

♦ 8.	The monk who hasn’t slipped past or held back,2
♦ yo nāccasārī na paccasārī,	transcending all
sabbaṃ accagamā imaṃ papañcaṃ.	this objectification,3
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.

♦ 9.	The monk who hasn’t slipped past or held back,
♦ yo nāccasārī na paccasārī,	knowing with regard to the world
sabbaṃ vitathamidanti ñatvā VAR loke.	that “All this is unreal,”
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.

♦ 10.	The monk who hasn’t slipped past or held back,
♦ yo nāccasārī na paccasārī,	without greed, as “All this is unreal,”
sabbaṃ vitathamidanti vītalobho.	sloughs off the near shore & far—
♦ so bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.

♦ 11. ♦ yo nāccasārī na paccasārī, sabbaṃ vitathamidanti vītarāgo. ♦ so bhikkhu jahāti orapāraṃ, urago jiṇṇamivattacaṃ purāṇaṃ.

♦ 12. ♦ yo nāccasārī na paccasārī,	The monk who hasn’t slipped past or held back,
sabbaṃ vitathamidanti vītadoso.	without aversion, as “All this is unreal,”
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.

♦ 13. ♦ yo nāccasārī na paccasārī,	The monk who hasn’t slipped past or turned back,
sabbaṃ vitathamidanti vītamoho.	without delusion, as “All this is unreal,”
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.

♦ 14. ♦ yassānusayā na santi keci,	The monk in whom
mūlā ca akusalā samūhatāse.	there are no obsessions4
♦ so bhikkhu jahāti orapāraṃ,	—the roots of unskillfulness totally destroyed—
urago jiṇṇamivattacaṃ purāṇaṃ.	sloughs off the near shore & far—
	as a snake, its decrepit old skin.

♦ 15.	The monk in whom
♦ yassa darathajā na santi keci,	there’s nothing born of disturbance5
oraṃ āgamanāya paccayāse.	that would lead him back to this shore,
♦ so bhikkhu jahāti orapāraṃ,	sloughs off the near shore & far—
urago jiṇṇamivattacaṃ purāṇaṃ.	as a snake, its decrepit old skin.

♦ 16.	The monk in whom
♦ yassa vanathajā na santi keci,	there’s nothing born of the underbrush6
vinibandhāya bhavāya hetukappā.	that would act as a cause
♦ so bhikkhu jahāti orapāraṃ,	for binding him to becoming,
urago jiṇṇamivattacaṃ purāṇaṃ.	sloughs off the near shore & far—
♦ 17.	as a snake, its decrepit old skin.
♦ yo nīvaraṇe pahāya pañca,	The monk who’s abandoned five hindrances,
anigho tiṇṇakathaṃkatho visallo.	who, untroubled, de-arrowed,7
♦ so bhikkhu jahāti orapāraṃ,	has crossed over doubt,
urago jiṇṇamivattacaṃ purāṇaṃ.	sloughs off the near shore & far—
	as a snake, its decrepit old skin.
♦ uragasuttaṃ paṭhamaṃ niṭṭhitaṃ.	vv. 1–17

Notes

1. On craving as a flooding river, see Dhp 251, 337, 339–340, and 347.

2. See Iti 49.

3. On objectification, see Sn 4:11, note 5, and the introduction to MN 18.

4. The seven obsessions, listed in AN 7:11, are: sensual passion, resistance, views, uncertainty, conceit, passion for becoming, and ignorance. The relationship of three of these obsessions—the first two and the last—to the three types of feeling is discussed in MN 44.

5. Daratha. For a detailed description of the subtleties of disturbance, see MN 121.

6. Underbrush stands for desire. See Dhp 344.

7. The arrow can stand for becoming, craving, or grief. See SN 36:6, Sn 3:8, Sn 4:15, Dhp 351, Thag 6:13, Thig 3:5, and Thig 6:1.

❧

KN Snp 1.2 dhaniya (the cattleman)

2. dhaniyasuttaṃ (KN 5.2) n	1:2 Dhaniya the Cattleman

♦ 18.	Dhaniya the cattleman:1
(iti dhaniyo gopo)	“The rice is cooked,
♦ “pakkodano duddhakhīrohamasmi,	my milking done.
♦ anutīre mahiyā samānavāso.	I live with my people
♦ channā kuṭi āhito gini,	along the banks of the Mahi;
atha ce patthayasī pavassa deva”.	my hut is roofed, my fire lit:
	So if you want, rain-god,
	go ahead & rain.”

♦ 19.	The Buddha:
(iti bhagavā)	“Free from anger,
♦ “akkodhano vigatakhilohamasmi VAR,	my rigidity gone,2
♦ anutīre mahiyekarattivāso.	I live for one night
♦ vivaṭā kuṭi nibbuto gini,	along the banks of the Mahi;
atha ce patthayasī pavassa deva”.	my hut’s roof is open, my fire out.3
	So if you want, rain-god,
	go ahead & rain.”

♦ 20.	Dhaniya:
(iti dhaniyo gopo)	“No mosquitoes or gadflies
♦ “andhakamakasā na vijjare,	are to be found.
♦ kacche rūḷhatiṇe caranti gāvo.	The cows range in the marshy meadow
♦ vuṭṭhimpi saheyyumāgataṃ,	where the grasses flourish.
atha ce patthayasī pavassa deva”.	They could stand the rain if it came:
	So if you want, rain-god,
	go ahead & rain.”

♦ 21.	The Buddha:
(iti bhagavā)	“A raft, well-made,
♦ “baddhāsi bhisī susaṅkhatā,	has been lashed together.4
♦ tiṇṇo pāragato vineyya oghaṃ.	Having crossed over,
♦ attho bhisiyā na vijjati,	gone to the far shore,
atha ce patthayasī pavassa deva”.	I’ve subdued the flood.
	No need for a raft
	is to be found5:
	So if you want, rain-god,
	go ahead & rain.”

♦ 22.	Dhaniya:
(iti dhaniyo gopo)	“My wife is composed, not wanton,
♦ “gopī mama assavā alolā,	is charming, has lived with me long.
♦ dīgharattaṃ VAR saṃvāsiyā manāpā.	I hear no evil about her at all:
♦ tassā na suṇāmi kiñci pāpaṃ,	So if you want, rain-god,
atha ce patthayasī pavassa deva”.	go ahead & rain.”

♦ 23.	The Buddha:
(iti bhagavā)	“My mind is composed, released,
♦ “cittaṃ mama assavaṃ vimuttaṃ,	has long been nurtured, well tamed.
♦ dīgharattaṃ paribhāvitaṃ sudantaṃ.	No evil is to be found in me:
♦ pāpaṃ pana me na vijjati,	So if you want, rain-god,
atha ce patthayasī pavassa deva”.	go ahead & rain.”

♦ 24.	Dhaniya:
(iti dhaniyo gopo)	“I support myself on my earnings.
♦ “attavetanabhatohamasmi,	My sons live in harmony,
♦ puttā ca me samāniyā arogā.	free from disease.
♦ tesaṃ na suṇāmi kiñci pāpaṃ,	I hear no evil about them at all:
atha ce patthayasī pavassa deva”.	So if you want, rain-god,
	go ahead & rain.”

♦ 25.	The Buddha:
(iti bhagavā)	“I’m in no one’s employ,6
♦ “nāhaṃ bhatakosmi kassaci,	I wander the whole world
♦ nibbiṭṭhena carāmi sabbaloke.	on the reward [of my Awakening].
♦ attho bhatiyā na vijjati,	No need for earnings
atha ce patthayasī pavassa deva”.	is to be found:
	So if you want, rain-god,
	go ahead & rain.”

♦ 26.	Dhaniya:
(iti dhaniyo gopo)	“There are cows, young bulls,
♦ “atthi vasā atthi dhenupā,	cows in calf, & breeding cows,
♦ godharaṇiyo paveṇiyopi atthi.	& a great bull, the leader of the herd:
♦ usabhopi gavampatīdha atthi,	So if you want, rain-god,
atha ce patthayasī pavassa deva”.	go ahead & rain.”

♦ 27.	The Buddha:
(iti bhagavā)	“There are no cows, no young bulls,
♦ “natthi vasā natthi dhenupā,	no cows in calf or breeding cows,
♦ godharaṇiyo paveṇiyopi natthi.	no great bull, the leader of the herd7:
♦ usabhopi gavampatīdha natthi,	So if you want, rain-god,
atha ce patthayasī pavassa deva”.	go ahead & rain.”

♦ 28.	Dhaniya:
(iti dhaniyo gopo)	“The stakes are dug-in, immovable.
♦ “khilā nikhātā asampavedhī,	The new muñja-grass halters, well-woven,
♦ dāmā muñjamayā navā susaṇṭhānā.	not even young bulls could break:
♦ na hi sakkhinti dhenupāpi chettuṃ VAR,	So if you want, rain-god,
atha ce patthayasī pavassa deva”.	go ahead & rain.”

♦ 29.	The Buddha:
(iti bhagavā)	“Having broken my bonds
♦ “usabhoriva chetva VAR bandhanāni,	like a great bull,
♦ nāgo pūtilataṃva dālayitvā VAR .	like a great elephant
♦ nāhaṃ punupessaṃ VAR gabbhaseyyaṃ,	tearing a rotting vine,8
atha ce patthayasī pavassa deva”.	I never again
	will lie in the womb:
	So if you want, rain-god,

	go ahead & rain.”9

♦ 30.	The great cloud rained down
♦ “ninnañca thalañca pūrayanto,	straightaway,
mahāmegho pavassi tāvadeva.	filling the lowlands & high.
♦ sutvā devassa vassato,	Hearing the rain-god pour down,
imamatthaṃ dhaniyo abhāsatha.	Dhaniya said:

♦ 31. ♦ “lābhā vata no anappakā,	“How great our gain
ye mayaṃ bhagavantaṃ addasāma.	that we’ve gazed
♦ saraṇaṃ taṃ upema cakkhuma,	on the Blessed One!
satthā no hohi tuvaṃ mahāmuni.	We go to him,
	the One with Eyes,10
	for refuge.
	May you be our teacher, Great Sage.

♦ 32. ♦ “gopī ca ahañca assavā,	My wife & I are composed.
brahmacariyaṃ VAR sugate carāmase.	Let’s follow the holy life
♦ jātimaraṇassa pāragū VAR,	under the One Well-Gone.
dukkhassantakarā bhavāmase”.	Gone to the far shore
	of aging & death,
	let’s put an end
	to suffering & stress.”

♦ 33.	Māra:11
(iti māro pāpimā)	“Those with children
♦ “nandati puttehi puttimā,	delight
♦ gomā VAR gohi tatheva nandati.	because of their children.
♦ upadhī hi narassa nandanā,	Those with cattle
na hi so nandati yo nirūpadhi”.	delight
	because of their cows.
	A person’s delight
	comes from acquisitions,
	for a person with no acquisitions
♦ 34.	doesn’t delight.”
(iti bhagavā)	The Buddha:
♦ “socati puttehi puttimā,	“Those with children
♦ gopiyo gohi tatheva socati.	grieve
♦ upadhī hi narassa socanā,	precisely because of their children.
na hi so socati yo nirūpadhī”ti.	Those with cattle
	grieve
♦ dhaniyasuttaṃ dutiyaṃ niṭṭhitaṃ.	precisely because of their cows.
	A person’s grief
	comes from acquisitions,
	for a person with no acquisitions
	doesn’t grieve.”12
	vv.18–34

Notes

1. Dhaniya Gopa: literally, One Whose Wealth is in Cattle. According to SnA, his herd consisted of 30,000 head of cattle.

2. The first line in the Buddha’s verse plays on words in the first line of Dhaniya’s. “Free from anger” (akkodhano) plays on “rice is cooked” (pakkodano); and “rigidity” (khilo) plays on “milk” (khīro).

3. “Open” means having a mind not covered or concealed by craving, defilement, or ignorance. This image is also used at Ud 5:5 and Sn 4:4. “My fire out” refers to the fires of passion, aversion, & delusion; birth, aging, & death; sorrow, lamentation, pain, distress, & despair. See SN 35:28; Iti 93; and The Mind Like Fire Unbound.

4. The raft stands for the noble eightfold path. See MN 22 and SN 35:197.

5. As this verse doesn’t seem to be a direct response to the preceding one, SnA suggests that we are missing part of the conversation here. An alternative possibility is that the Buddha is engaging in word play—the word “crossed over” (tiṇṇa) being a pun on Dhaniya’s reference to grass (tiṇa).

6. According to SnA, the Buddha is not in anyone else’s employ nor even in his own employ—i.e., he is not in the employ of craving.

7. The Buddha may be speaking literally here—he has no cattle, so there is no way that a heavy rain could cause him harm—but he may also be speaking metaphorically. See SN 4:19 and Thag 1:1.

8. See MN 66.

9. This verse is quoted in the Milinda Pañhā.

10. On the theme of the Buddha as “One with Eyes,” see DN 16, note 44. See also, Sn 2:12, note 2.

11. According to SnA, Māra suddenly comes on the scene to try—unsuccessfully—to prevent Dhaniya and his wife from going forth. His verses here, together with the Buddha’s response, are also found at SN 4:8.

12. See Sn 3:12, note 2.

See also: SN 4:8; AN 3:35; AN 3:110; AN 7:6-7; Ud 2:10; Thig 1:1

❧

KN Snp 1.3 khagga-visāṇa (sword-horn [of rhinoceros])

♦ 3. khaggavisāṇasuttaṃ (KN 5.3)

1:3 A Rhinoceros

The refrain in this sutta is a subject of controversy.

The text literally says, “Wander alone like a ‘sword-horn,‘ which is the Pali term for rhinoceros.

SnA, however, insists that this refers not to the animal but to its horn,

because the Indian rhinoceros, unlike the African,

has only one horn.

Still, some scholars have noted that while the Indian rhinoceros is a solitary animal,

rhinoceros horns don’t wander, and that in other verses in the Pali Canon,

the phrase “wander alone like…” takes a person or an animal,

not an animal part, for its object.

Thus, for example, in Dhp 329 (repeated below),

one is told to “wander alone like a king renouncing his kingdom,

like the elephant in the Mataṅga woods,

his herd.”

It’s possible that the rhinoceros was chosen here as an example

of solitary wandering both because of its habits and because of its unusual single horn.

However, in a translation, it’s necessary to choose one reading over the other.

Thus, because wandering ”like a rhinoceros.

sounds more natural than wandering “like a horn,” I have chosen the former rendering.

Keep in mind, though, that the singularity of the rhinoceros horn reinforces the image.

Other versions of this poem exist in Sanskrit: a short Sanskrit version in the Mahāvastu,

and a Gāndhārī version in a manuscript discovered in Central Asia.

The Gāndhārī version contains many of the same verses given here,

but in a different order.

The Mahāvastu version contains only 12 verses,

but it is followed by a statement that the full version of the sutta contained 500 verses.

How that number was achieved is suggested by the fact that,

of the 12 verses, several contain only minor variations from one another.

All of this suggests that the verses here originally may have been separate poems,

composed on separate occasions, and that they were gathered together because of their common refrain.

Like the Pārānaya Vagga, this poem is given a detailed interpretation in Nd II.

Nd II ends its discussion of this sutta by saying that it was spoken by a Private Buddha,

i.e., one who gains awakening on his own but is unable to formulate

the Dhamma in such a way as to teach others to gain awakening.

This assertion, however, is contradicted by the content of some of the verses,

such as the one beginning, “Consort with one who is learned,

who maintains the Dhamma, a great & quick-witted friend.”

Such a friend would not have existed in the time of a Private Buddha.

There is evidence suggesting that in the centuries after the rule of King Asoka,

monastery-dwelling monks began to look askance at forest-dwelling monks,

and in some cases even forbade them from entering the precincts around the stupas of their monasteries.

Because Nd I and Nd II were most likely composed by monastery-dwelling monks,

it might be the case that they tried to blunt the message of

this sutta by attributing it to a Private Buddha rather than to our Buddha,

the implication being that its advice was not appropriate for monks of their day and age.

♦ 35.	Renouncing violence
♦ sabbesu bhūtesu nidhāya daṇḍaṃ,	for all living beings,
aviheṭhayaṃ aññatarampi tesaṃ.	harming not even one of them,
♦ na puttamiccheyya kuto sahāyaṃ,	you would not wish for offspring,
eko care khaggavisāṇakappo.	so how a companion?
	Wander alone1
	like a rhinoceros.

♦ 36.	For a person by nature entangled
♦ saṃsaggajātassa bhavanti snehā,	there are affections;
snehanvayaṃ dukkhamidaṃ pahoti.	on the heels of affection, this pain.
♦ ādīnavaṃ snehajaṃ pekkhamāno,	Seeing the drawback born of affection,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.

	One whose mind
♦ 37.	is enmeshed in sympathy
♦ mitte suhajje anukampamāno,	for friends & companions,
hāpeti atthaṃ paṭibaddhacitto.	neglects the goal.
♦ etaṃ bhayaṃ santhave VAR pekkhamāno,	Seeing this danger in intimacy,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.

♦ 38.	Like spreading bamboo,
♦ vaṃso visālova yathā visatto,	entwined,
puttesu dāresu ca yā apekkhā.	is concern for offspring & spouses.
♦ vaṃsakkaḷīrova VAR sajjamāno,	Like a bamboo sprout,
eko care khaggavisāṇakappo.	unentangling,
	wander alone
	like a rhinoceros.

♦ 39.	As a deer in the wilds,
♦ migo araññamhi yathā abaddho VAR,	unfettered,2
yenicchakaṃ gacchati gocarāya.	goes for forage wherever it wants:
♦ viññū naro seritaṃ pekkhamāno,	The observant person, valuing freedom,
eko care khaggavisāṇakappo.	wanders alone
	like a rhinoceros.

♦ 40.	In the midst of companions
♦ āmantanā hoti sahāyamajjhe,	—when staying at home,
vāse ṭhāne gamane cārikāya.	when going out wandering—
♦ anabhijjhitaṃ seritaṃ pekkhamāno,	you are prey to requests.
eko care khaggavisāṇakappo.	Valuing the freedom
	that no one else covets,
	wander alone
	like a rhinoceros.

♦ 41.	There is sporting & love
♦ khiḍḍā ratī hoti sahāyamajjhe,	in the midst of companions,
puttesu ca vipulaṃ hoti pemaṃ.	& abundant love for offspring.
♦ piyavippayogaṃ vijigucchamāno,	Feeling disgust
eko care khaggavisāṇakappo.	at the prospect of parting
	from those who’d be dear,
	wander alone
	like a rhinoceros.

♦ 42.	Without resistance in all four directions,
♦ cātuddiso appaṭigho ca hoti,	content with whatever you get,
santussamāno itarītarena.	enduring troubles without panic,
♦ parissayānaṃ sahitā achambhī,	wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.

♦ 43.	They are hard to please,
♦ dussaṅgahā pabbajitāpi eke,	some of those gone forth,
atho gahaṭṭhā gharamāvasantā.	as well as those living the household life.
♦ appossukko paraputtesu hutvā,	Being unconcerned
eko care khaggavisāṇakappo.	with the offspring of others,
	wander alone
	like a rhinoceros.

♦ 44.	Cutting off the householder’s marks,3
♦ oropayitvā gihibyañjanāni VAR,	like a kovilara tree
sañchinnapatto VAR yathā koviḷāro.	that has shed its leaves,
♦ chetvāna vīro gihibandhanāni,	the enlightened one, cutting all household ties,
eko care khaggavisāṇakappo.	wanders alone
	like a rhinoceros.

♦ 45.	If you gain an astute companion,
♦ sace labhetha nipakaṃ sahāyaṃ,	a fellow traveler, right-living, enlightened,
saddhiṃ caraṃ sādhuvihāridhīraṃ.	overcoming all troubles,
♦ abhibhuyya sabbāni parissayāni,	go with him, gratified,
careyya tenattamano satīmā.	mindful.

♦ 46. ♦ no ce labhetha nipakaṃ sahāyaṃ,	If you don’t gain an astute companion,
saddhiṃ caraṃ sādhuvihāridhīraṃ.	a fellow traveler, right-living & wise,
♦ rājāva raṭṭhaṃ vijitaṃ pahāya,	wander alone
eko care mātaṅgaraññeva nāgo.	like a king renouncing his kingdom,
	like the elephant in the Mataṅga wilds,
	[his herd].4

♦ 47. ♦ addhā pasaṃsāma sahāyasampadaṃ,	We praise companionship
seṭṭhā samā sevitabbā sahāyā.	—yes!
♦ ete aladdhā anavajjabhojī,	Those on a par, or better,
eko care khaggavisāṇakappo.	should be chosen as friends.
	If they’re not to be found,
	living faultlessly,
	wander alone
	like a rhinoceros.

♦ 48.	Seeing radiant bracelets of gold,

♦ disvā suvaṇṇassa pabhassarāni,	well-made by a smith,
kammāraputtena suniṭṭhitāni.	clinking, clashing,
♦ saṅghaṭṭamānāni duve bhujasmiṃ,	two on an arm,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.

♦ 49.	[Thinking:]
♦ evaṃ dutiyena VAR sahā mamassa,	“In the same way,
vācābhilāpo abhisajjanā vā.	if I were to live with another,
♦ etaṃ bhayaṃ āyatiṃ pekkhamāno,	there would be conversation or attachment.”
eko care khaggavisāṇakappo.	Seeing this future danger,
	wander alone
	like a rhinoceros.

♦ 50.	Because sensual pleasures,
♦ kāmā hi citrā madhurā manoramā,	elegant, honeyed, & charming,
virūparūpena mathenti cittaṃ.	bewitch the mind with their manifold forms—
♦ ādīnavaṃ kāmaguṇesu disvā,	seeing this drawback in sensual strings5—
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.

♦ 51.	“Calamity, tumor, misfortune,
♦ ītī ca gaṇḍo ca upaddavo ca,	disease, an arrow, a danger for me.”
rogo ca sallañca bhayañca metaṃ.	Seeing this danger in sensual strings,
♦ etaṃ bhayaṃ kāmaguṇesu disvā,	wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.

♦ 52.	Cold & heat, hunger & thirst,
♦ sītañca uṇhañca khudaṃ pipāsaṃ,	wind & sun, horseflies & snakes:
vātātape ḍaṃsasarīsape VAR ca.	Enduring all these, without exception,
♦ sabbānipetāni abhisambhavitvā,	wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.

♦ 53.	As a great white elephant,
♦ nāgova yūthāni vivajjayitvā,	with massive shoulders,
sañjātakhandho padumī uḷāro.	renouncing his herd,
♦ yathābhirantaṃ viharaṃ VAR araññe,	lives in the wilds wherever he wants,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.

♦ 54.	“There’s no way
♦ aṭṭhānataṃ saṅgaṇikāratassa,	that one delighting in company
yaṃ phassaye VAR sāmayikaṃ vimuttiṃ.	can touch even momentary release.”6
♦ ādiccabandhussa vaco nisamma,	Heeding the words
eko care khaggavisāṇakappo.	of the Kinsman of the Sun,7
	wander alone
	like a rhinoceros.

♦ 55.	Transcending the contortion of views,8
♦ diṭṭhīvisūkāni upātivatto,	the sure way attained,
patto niyāmaṃ paṭiladdhamaggo.	the path gained,
♦ uppannañāṇomhi anaññaneyyo,	[realizing:]
eko care khaggavisāṇakappo.	“Unled by others,
	I have knowledge arisen,”
	wander alone
	like a rhinoceros.

♦ 56.	With no greed, no deceit,
♦ nillolupo nikkuho nippipāso,	no thirst, no hypocrisy—
nimmakkho niddhantakasāvamoho.	delusion & blemishes
♦ nirāsayo VAR sabbaloke bhavitvā,	blown away—
eko care khaggavisāṇakappo.	with no inclinations for all the world,
	every world,
	wander alone
	like a rhinoceros.

♦ 57.	Avoid the evil companion
♦ pāpaṃ sahāyaṃ parivajjayetha,	disregarding the goal,
anatthadassiṃ visame niviṭṭhaṃ.	intent on the discordant9 way.
♦ sayaṃ na seve pasutaṃ pamattaṃ,	Don’t associate yourself
eko care khaggavisāṇakappo.	with someone heedless & hankering.
	Wander alone
	like a rhinoceros.

♦ 58.	Consort with one who is learned,
♦ bahussutaṃ dhammadharaṃ bhajetha,	who maintains the Dhamma,
mittaṃ uḷāraṃ paṭibhānavantaṃ.	a great & quick-witted friend.
♦ aññāya atthāni vineyya kaṅkhaṃ,	Knowing the meanings,
eko care khaggavisāṇakappo.	subdue your perplexity,
	[then] wander alone
	like a rhinoceros.

♦ 59.	Free from longing, finding no pleasure
♦ khiḍḍaṃ ratiṃ kāmasukhañca loke,	in the world’s sport, ardor, or sensual bliss,
analaṅkaritvā anapekkhamāno.	abstaining from adornment,
♦ vibhūsanaṭṭhānā virato saccavādī,	speaking the truth,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.

♦ 60.	Abandoning offspring, spouse,
♦ puttañca dāraṃ pitarañca mātaraṃ,	father, mother,
dhanāni dhaññāni ca bandhavāni VAR .	riches, grain, relatives,
♦ hitvāna kāmāni yathodhikāni,	& sensual pleasures
eko care khaggavisāṇakappo.	altogether,
	wander alone
	like a rhinoceros.

♦ 61.	“This is a bondage.
♦ saṅgo eso parittamettha sokhyaṃ,	There’s little happiness here,
appassādo dukkhamettha bhiyyo.	next to no enjoyment,

♦ gaḷo eso iti ñatvā mutīmā VAR,	all the more suffering & pain.10
eko care khaggavisāṇakappo.	This is a boil”11:
	Knowing this, circumspect,
	wander alone
	like a rhinoceros.

♦ 62.	Shattering fetters,
♦ sandālayitvāna VAR saṃyojanāni,	like a fish in the water tearing a net,
jālaṃva bhetvā salilambucārī.	like a fire not coming back to what’s burnt,
♦ aggīva daḍḍhaṃ anivattamāno,	wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.

♦ 63.	Eyes downcast, not footloose,
♦ okkhittacakkhū na ca pādalolo,	senses guarded, with protected mind,
guttindriyo rakkhitamānasāno.	not soggy, not burning,12
♦ anavassuto apariḍayhamāno,	wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.

♦ 64.	Taking off the householder’s marks,13
♦ ohārayitvā gihibyañjanāni,	like a coral tree
sañchannapatto VAR yathā pārichatto.	that has shed its leaves,
♦ kāsāyavattho abhinikkhamitvā,	going forth in the ochre robe,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.

♦ 65.	Showing no greed for flavors, not wanton,
♦ rasesu gedhaṃ akaraṃ alolo,	going from house to house for alms
anaññaposī sapadānacārī.	with mind unenmeshed in this family or that,
♦ kule kule appaṭibaddhacitto VAR,	wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.

♦ 66.	Abandoning barriers to awareness,
♦ pahāya pañcāvaraṇāni cetaso,	expelling all defilements—all—
upakkilese byapanujja sabbe.	non-dependent, cutting aversion,
♦ anissito chetva VAR sinehadosaṃ VAR,	affection,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.

♦ 67.	Turning your back on pleasure & pain,
♦ vipiṭṭhikatvāna sukhaṃ dukhañca,	as earlier with sorrow & joy,
pubbeva ca somanassadomanassaṃ.	attaining pure
♦ laddhānupekkhaṃ samathaṃ visuddhaṃ,	equanimity,
eko care khaggavisāṇakappo.	tranquility,14
	wander alone
	like a rhinoceros.

♦ 68.	With persistence aroused
♦ āraddhavīriyo paramatthapattiyā,	for the highest goal’s attainment,
alīnacitto akusītavutti.	with mind unsmeared, not lazy in action,
♦ daḷhanikkamo thāmabalūpapanno,	firm in effort, with steadfastness & strength arisen,
eko care khaggavisāṇakappo.	wander alone
	like a rhinoceros.

♦ 69.	Not neglecting seclusion, jhāna,
♦ paṭisallānaṃ jhānamariñcamāno,	constantly living the Dhamma
dhammesu niccaṃ anudhammacārī.	in line with the Dhamma,
♦ ādīnavaṃ sammasitā bhavesu,	comprehending the danger
eko care khaggavisāṇakappo.	in states of becoming,
	wander alone
	like a rhinoceros.

♦ 70.	Intent on the ending of craving & heedful,
♦ taṇhakkhayaṃ patthayamappamatto,	neither drooling nor dumb,
aneḷamūgo VAR sutavā satīmā.	but learned, mindful,
♦ saṅkhātadhammo niyato padhānavā,	—having reckoned the Dhamma—
eko care khaggavisāṇakappo.	certain & striving,
	wander alone
	like a rhinoceros.

♦ 71.	Unstartled, like a lion at sounds.
♦ sīhova saddesu asantasanto,	Unsnared, like the wind in a net.
vātova jālamhi asajjamāno.	Unsmeared, like a lotus in water15:
♦ padumaṃva toyena alippamāno VAR,	Wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.

♦ 72.	Like a lion—forceful, strong in fang,
♦ sīho yathā dāṭhabalī pasayha,	living as a conqueror, the king of beasts—
rājā migānaṃ abhibhuyya cārī.	resort to a solitary dwelling.
♦ sevetha pantāni senāsanāni,	Wander alone
eko care khaggavisāṇakappo.	like a rhinoceros.

♦ 73.	At the right time consorting
♦ mettaṃ upekkhaṃ karuṇaṃ vimuttiṃ,	with the release through goodwill,
āsevamāno muditañca kāle.	compassion,
♦ sabbena lokena avirujjhamāno,	empathetic joy,
eko care khaggavisāṇakappo.	equanimity,
	unobstructed by all the world,
	any world,
	wander alone
	like a rhinoceros.

♦ 74.	Having let go of passion,
♦ rāgañca dosañca pahāya mohaṃ,	aversion,
sandālayitvāna saṃyojanāni.	delusion;
♦ asantasaṃ jīvitasaṅkhayamhi,	having shattered the fetters;
eko care khaggavisāṇakappo.	unfazed at the ending of life,
	wander alone
	like a rhinoceros.

♦ 75.	People follow & associate

♦ bhajanti sevanti ca kāraṇatthā,	for a motive.
nikkāraṇā dullabhā ajja mittā.	Friends without a motive these days
♦ attaṭṭhapaññā asucī manussā,	are rare.
eko care khaggavisāṇakappo.	They’re shrewd for their own ends, & impure.
	Wander alone
♦ khaggavisāṇasuttaṃ tatiyaṃ niṭṭhitaṃ.	like a rhinoceros.

	vv. 35–75

Notes

1. Nd II details the various ways in which a Private Buddha can be said to wander alone (eko). Two of the ways have to do with physical seclusion: He goes forth alone and wanders without a companion. The remaining have to do with mental seclusion: He has abandoned craving; is free of passion, aversion, and delusion; and has followed the path going one way only (ekāyanamagga). Interestingly enough, Nd II defines this path, not as just the four establishings of mindfulness (see DN 22) but as all seven sets of dhammas in the Wings to Awakening.

Nd II illustrates its reference to the abandoning of craving as a type of seclusion with this verse from Iti 15:

With craving his companion, a man

wanders on a long, long time.

Neither in this state here

nor anywhere else

does he go beyond

the wandering-on.

Knowing this drawback—

that craving brings stress into play—

free from craving,

devoid of clinging,

mindful, the monk

lives the mendicant life.

Nd II illustrates its reference to the path going one way only with this verse from SN 47:18 and SN 47:43:

One with vision of the ending of birth,

sympathetic to welfare,

discerns the path going one way only,

by which, in the past, they crossed over,

are now crossing over,

and will cross over

the flood.

2. SN 35:191 lists two fetters: desire and passion. AN 10:13 lists ten: self-identification views, uncertainty, grasping at habits & practices, sensual desire, ill will, passion for form, passion for what is formless, conceit, restlessness, and ignorance.

3. Hair and beard.

4. These verses = Dhp 328–329.

5. “There are these five strings of sensuality. Which five? Forms cognizable via the eye—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire; sounds cognizable via the ear… aromas cognizable via the nose… flavors cognizable via the tongue… tactile sensations cognizable via the body—agreeable, pleasing, charming, endearing, enticing, linked with sensual desire. But these are not sensuality. They are called strings of sensuality in the discipline of the noble ones.” — AN 6:63

6. The temporary release from such things as the hindrances, attained when entering right concentration, or the temporary release from some of the factors of lower states of jhāna, attained when entering higher states of jhāna. This release lasts only as long as the necessary causal factors are still in place. This is apparently the same thing as the occasional release/liberation mentioned in MN 29. See note 2 to that sutta.

7. An epithet for the Buddha.

8. According to Nd II, the views here are the 20 forms of identity-views (see SN 22:1) and the 62 views discussed in DN 1. (The connection between these two lists is discussed in SN 41:3.) MN 2, however, explains a “contortion of views” in different terms, which may have been intended here.

9. Visama. See Sn 1:12, note 11.

10. See MN 54.

11. Reading gaṇḍo with the Thai editions. The other editions have gaḷo, fishhook. See AN 9:15.

12. Nd II explains “not soggy” by quoting Ven. Mahā Moggallāna’s words in SN 35:202. The central part of the passage is this: “And how is one soggy? There is the case where a monk, when seeing a form via the eye, is, in the case of pleasing forms, committed to forms and, in the case of displeasing forms, afflicted by forms. He remains with body-mindfulness not present, and with limited awareness. And he does not discern, as it has come to be, the awareness-release & discernment-release where those evil, unskillful qualities that have arisen cease without trace. [Similarly with the remaining sense media.] …

“And how is one not soggy?

There is the case where a monk, when seeing a form via the eye,

is not, in the case of pleasing forms,

committed to forms nor, in the case of displeasing forms,

afflicted by forms.

He remains with body-mindfulness present,

and with immeasurable awareness.

And he discerns, as it has come to be,

the awareness-release & discernment-release where those evil,

unskillful qualities that have arisen cease without trace.

[Similarly with the remaining sense media.]”

KN Snp 1.4 kasibhāradvāja (name of brahman)

♦ 4. kasibhāradvājasuttaṃ (KN 5.4)

1:4 To Kasi Bhāradvāja

This sutta is nearly identical with SN 7:11—“nearly,” because the incident reported here of Kasi’s throwing away the milk-rice, and its sizzling in the water, is not included in that version.

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā magadhesu viharati dakkhiṇāgirismiṃ VAR ekanāḷāyaṃ brāhmaṇagāme. tena kho pana samayena kasibhāradvājassa brāhmaṇassa pañcamattāni naṅgalasatāni payuttāni honti vappakāle. atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena kasibhāradvājassa brāhmaṇassa kammanto tenupasaṅkami. tena kho pana samayena kasibhāradvājassa brāhmaṇassa parivesanā vattati. atha kho bhagavā yena parivesanā tenupasaṅkami; upasaṅkamitvā ekamantaṃ aṭṭhāsi.	I have heard that on one occasion the Blessed One was staying among the Magadhans in Dakkhiṇāgiri near the brahman village of Ekanāḷā. Now at that time approximately 500 of the brahman Kasi [Plowing] Bhāradvāja’s plows were yoked at the sowing time. Then, in the early morning, after adjusting his lower robe and carrying his bowl & outer robe, the Blessed One went to where Kasi Bhāradvāja was working. Now at that time Kasi Bhāradvāja’s food-distribution was underway. So the Blessed One went to Kasi Bhāradvāja’s food-distribution and, on arrival, stood to one side. Kasi Bhāradvāja saw the Blessed One standing for alms, and on seeing him, said to him, “I, contemplative, plow & sow. Having plowed & sown, I eat. You, too, contemplative, should plow & sow. Having plowed & sown, you (will) eat.”
♦ addasā kho kasibhāradvājo brāhmaṇo bhagavantaṃ piṇḍāya ṭhitaṃ. disvāna bhagavantaṃ etadavoca — “ahaṃ kho,	“I, too, brahman, plow & sow. Having plowed & sown, I eat.”
samaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmi. tvampi, samaṇa, kasassu ca vapassu ca; kasitvā ca vapitvā ca bhuñjassū”ti. ♦ “ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī”ti. “na kho pana mayaṃ VAR passāma bhoto gotamassa yugaṃ vā naṅgalaṃ vā phālaṃ vā pācanaṃ vā balibadde VAR vā. atha ca pana bhavaṃ gotamo evamāha — ‘ahampi kho, brāhmaṇa, kasāmi ca vapāmi ca; kasitvā ca vapitvā ca bhuñjāmī’”ti.	“But, contemplative, we don’t see the Master Gotama’s yoke or plow, plowshare, goad, or oxen, and yet the Master Gotama says this: ‘I, too, brahman, plow & sow. Having plowed & sown, I eat.’”

♦ atha kho kasibhāradvājo brāhmaṇo bhagavantaṃ gāthāya ajjhabhāsi —	Then Kasi Bhāradvāja addressed the Blessed One with a verse:

♦ 76.	You claim to be a plowman,
♦ “kassako paṭijānāsi,	but we don’t see your plowing.
na ca passāma te kasiṃ.	Being asked, tell us about your plowing
♦ kasiṃ no pucchito brūhi, yathā jānemu te kasiṃ”.	so that we may know your plowing.

♦ 77.	The Buddha:
♦ “saddhā bījaṃ tapo vuṭṭhi,	Conviction’s my seed,
paññā me yuganaṅgalaṃ.	austerity my rain,
♦ hirī īsā mano yottaṃ,	discernment my yoke & plow,
sati me phālapācanaṃ.	shame my pole,
	mind my yoke-tie,
	mindfulness my plowshare & goad.

♦ 78.	Guarded in body,
♦ “kāyagutto vacīgutto,	guarded in speech,
āhāre udare yato.	restrained in terms of belly & food,
♦ saccaṃ karomi niddānaṃ,	I make truth a weeding-hook,
soraccaṃ me pamocanaṃ.	and composure my unyoking.

♦ 79. ♦ “vīriyaṃ me dhuradhorayhaṃ,	Persistence, my beast of burden,
yogakkhemādhivāhanaṃ.	bearing me toward rest from the yoke,
♦ gacchati anivattantaṃ,	takes me, without turning back,
yattha gantvā na socati.	to where, having gone,
♦ 80.	one doesn’t grieve.
♦ “evamesā kasī kaṭṭhā,	That’s how my plowing is plowed.
sā hoti amatapphalā.	It has
♦ etaṃ kasiṃ kasitvāna,	as its fruit
sabbadukkhā pamuccatī”ti.	the deathless.
	Having plowed this plowing,
	one is unyoked
	from all suffering
	& stress.
♦ atha kho kasibhāradvājo brāhmaṇo mahatiyā kaṃsapātiyā pāyasaṃ VAR vaḍḍhetvā bhagavato upanāmesi — “bhuñjatu bhavaṃ gotamo pāyasaṃ. kassako bhavaṃ; yaṃ hi bhavaṃ gotamo amatapphalaṃ VAR kasiṃ kasatī”ti.	Then Kasi Bhāradvāja, having heaped up milk-rice in a large bronze serving bowl, offered it to the Blessed One, [saying,] “May Master Gotama eat [this] milk-rice. The master is a plowman, for the Master Gotama plows the plowing that has as its fruit the deathless.”
	The Buddha:
♦ 81.	What’s been chanted over with verses
♦ “gāthābhigītaṃ me abhojaneyyaṃ,	shouldn’t be eaten by me.
sampassataṃ brāhmaṇa nesa dhammo.	That’s not the nature, brahman,
♦ gāthābhigītaṃ panudanti buddhā,	of one who’s seen rightly.
dhamme satī brāhmaṇa vuttiresā.	What’s been chanted over with verses
	Awakened Ones reject.
	That being their Dhamma, brahman,
♦ 82.	this is their way of life.
♦ “aññena ca kevalinaṃ mahesiṃ,	Serve with other food & drink
khīṇāsavaṃ kukkuccavūpasantaṃ.	a fully-perfected great seer,
♦ annena pānena upaṭṭhahassu,	his effluents ended,
khettaṃ hi taṃ puññapekkhassa hotī”ti.	his anxiety stilled,
	for that is the field
	for one looking for merit.

♦ “atha kassa cāhaṃ,	“Then to whom, Master Gotama, should I give this milk-rice?”
bho gotama, imaṃ pāyasaṃ dammī”ti? “na khvāhaṃ taṃ, brāhmaṇa, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya, yassa so pāyaso bhutto sammā pariṇāmaṃ gaccheyya, aññatra tathāgatassa vā tathāgatasāvakassa vā. tena hi tvaṃ, brāhmaṇa, taṃ pāyasaṃ appaharite vā chaḍḍehi appāṇake vā udake opilāpehī”ti.	“Brahman, I don’t see that person in this world—with its devas, Māras, & Brahmās, in this generation with its royalty & commonfolk—by whom this milk-rice, having been eaten, would be rightly digested, aside from a Tathāgata or a Tathāgata’s disciple. In that case, brahman, throw the milk-rice away in a place without vegetation, or dump it in water with no living beings.”
	So Kasi Bhāradvāja dumped the milk-rice in water with no living beings. And the milk-rice, when dropped in the water, hissed & sizzled, seethed & steamed. Just as an iron ball heated all day, when tossed in the water, hisses & sizzles, seethes & steams, in the same way the milk-rice, when dropped in the water, hissed & sizzled, seethed & steamed.
♦ atha kho kasibhāradvājo brāhmaṇo taṃ pāyasaṃ appāṇake udake opilāpesi. atha kho so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati VAR . seyyathāpi nāma phālo divasaṃ santatto VAR udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati; evameva so pāyaso udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati.	Then Kasi Bhāradvāja—in awe, his hair standing on end—went to the Blessed One and, on arrival, throwing himself down with his head at the Blessed One’s feet, said to him, “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life. Let me obtain the Going-forth in Master Gotama’s presence, let me obtain Acceptance (into the Bhikkhu Saṅgha).”
♦ atha kho kasibhāradvājo brāhmaṇo saṃviggo lomahaṭṭhajāto yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca — “abhikkantaṃ,	Then the brahman Kasi Bhāradvāja obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance. And not long after his Acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Bhāradvāja became another one of the arahants.
bho gotama, abhikkantaṃ, bho gotama! seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya, cakkhumanto rūpāni dakkhantīti VAR; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca, labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti. ♦ alattha kho kasibhāradvājo brāhmaṇo bhagavato santike pabbajjaṃ, alattha upasampadaṃ. acirūpasampanno kho panāyasmā bhāradvājo eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasseva — yassatthāya kulaputtā sammadeva agārasmā anagāriyaṃ pabbajanti, tadanuttaraṃ — brahmacariyapariyosānaṃ diṭṭheva dhamme sayaṃ abhiññā sacchikatvā upasampajja vihāsi. “khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāyā”ti abbhaññāsi. aññataro ca VAR panāyasmā bhāradvājo arahataṃ ahosīti.	vv. 76–82

♦ kasibhāradvājasuttaṃ catutthaṃ niṭṭhitaṃ.

See also: DN 16; SN 7:14; SN 7:17; AN 4:113; Thig 13:2

❧

KN Snp 1.5 cunda (the smith)

♦ 5. cundasuttaṃ (KN 5.5) n ♦ 83.	1:5 Cunda
(iti cundo kammāraputto)	Cunda the smith:
♦ “pucchāmi muniṃ pahūtapaññaṃ,	I ask the sage of abundant discernment,
♦ buddhaṃ dhammassāmiṃ vītataṇhaṃ.	awakened, lord of the Dhamma, free
♦ dvipaduttamaṃ VAR sārathīnaṃ pavaraṃ,	of craving,
kati loke samaṇā tadiṅgha brūhi”.	supreme
	among two-legged beings,
	best
	of charioteers:
	How many contemplatives
	are there in the world?
♦ 84.	Please tell me.
(cundāti bhagavā)	The Buddha:
♦ “caturo samaṇā na pañcamatthi,	Four contemplatives, there is no fifth.
♦ te te āvikaromi sakkhipuṭṭho.	Being asked in person, I disclose them to you:
♦ maggajino maggadesako ca,	the path-victor, the path-explainer,
magge jīvati yo ca maggadūsī”.	one who lives by the path,
♦ 85.	and the path-corrupter.
(iti cundo kammāraputto)	Cunda:
♦ “kaṃ maggajinaṃ vadanti buddhā,	Whom do the awakened call
♦ maggakkhāyī kathaṃ atulyo hoti.	the path-victor?
♦ magge jīvati me brūhi puṭṭho,	How is one unequaled
atha me āvikarohi maggadūsiṃ” VAR .	in pointing out the path?
	When asked, tell me about
	the one who lives by the path.
	Then disclose the path-corrupter to me.
♦ 86.	The Buddha:
♦ “yo tiṇṇakathaṃkatho visallo,	Whoever, de-arrowed,
nibbānābhirato anānugiddho.	has crossed over doubt,
♦ lokassa sadevakassa netā,	is refreshed in unbinding,
tādiṃ maggajinaṃ vadanti buddhā.	devoid of greed,
	a guide to the world along with its devas:
	The awakened call such a person
♦ 87.	path-victor.
♦ “paramaṃ paramanti yodha ñatvā,	Whoever here knowing
akkhāti vibhajate idheva dhammaṃ.	the foremost as foremost,
♦ taṃ kaṅkhachidaṃ muniṃ anejaṃ,	who points out,
dutiyaṃ bhikkhunamāhu maggadesiṃ.	who analyzes the Dhamma right here,
	he, the cutter of doubt, the sage unperturbed,
	is called the second of monks:
♦ 88.	path-explainer.
♦ “yo dhammapade sudesite,	Whoever lives by the path,
magge jīvati saññato satīmā.	the Dhamma-way well-explained,
♦ anavajjapadāni sevamāno,	restrained, mindful,
tatiyaṃ bhikkhunamāhu maggajīviṃ.	partaking of blameless ways,
	is called the third of monks:
	with the path as his life.

♦ 89. ♦ “chadanaṃ katvāna subbatānaṃ,	Making a façade of good practices,
pakkhandī kuladūsako pagabbho.	brash, reckless, a corrupter of families,1
♦ māyāvī asaññato palāpo,	idle, deceitful, unrestrained,
patirūpena caraṃ sa maggadūsī.	& going about as a counterfeit:
	He is a path-corrupter.

♦ 90.	And when any householder
♦ “ete ca paṭivijjhi yo gahaṭṭho,	—an instructed disciple of the noble ones,
sutavā ariyasāvako sapañño.	discerning—
♦ sabbe netādisāti VAR ñatvā,	understands these,
iti disvā na hāpeti tassa saddhā.	knowing, “Not all are like that one,”2
♦ kathaṃ hi duṭṭhena asampaduṭṭhaṃ,	seeing one like that
suddhaṃ asuddhena samaṃ kareyyā”ti.	doesn’t kill his conviction.
	For how would one equate
♦ cundasuttaṃ pañcamaṃ niṭṭhitaṃ.	the corrupt with the uncorrupt,
	the impure with the pure?
	vv. 83–90

Notes

1. A corrupter of families is a monk who ingratiates himself into a family’s affections by performing services for them that are inappropriate for a monk to do, thus diverting their faith away from those who live by the Dhamma and Vinaya. For more on this term, see The Buddhist Monastic Code, Saṅghādisesa 13.

2. “That one” = the path-corrupter.

KN Snp 1.6 parābhava (decline)

♦ 6. parābhavasuttaṃ (KN 5.6) n	1:6 Decline

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi —	I have heard that at one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain deva, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta’s Grove, went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she addressed him with a verse:

♦ 91. ♦ “parābhavantaṃ purisaṃ,	About the man in decline
mayaṃ pucchāma gotama VAR .	we ask Gotama,
♦ bhagavantaṃ VAR puṭṭhumāgamma,	having come to question the Blessed One:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?

♦ 92.	The Buddha:
♦ “suvijāno bhavaṃ hoti,	Easily known is the one of good prospects;
suvijāno VAR parābhavo.	easily known,1 the one in decline.
♦ dhammakāmo bhavaṃ hoti,	The one of good prospects
dhammadessī parābhavo”.	loves the Dhamma,
	the one in decline
	detests it.
♦ 93.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
paṭhamo so parābhavo.	That’s the first one in decline.
♦ dutiyaṃ bhagavā brūhi,	May the Blessed One tell the second:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?

♦ 94.	The Buddha:
♦ “asantassa piyā honti,	The wicked are dear to him,
sante na kurute piyaṃ.	the good he doesn’t hold dear.
♦ asataṃ dhammaṃ roceti,	He approves of the ideas of the wicked:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.

♦ 95.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
dutiyo so parābhavo.	That’s the second one in decline.
♦ tatiyaṃ bhagavā brūhi,	May the Blessed One tell the third:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?

♦ 96.	The Buddha:
♦ “niddāsīlī sabhāsīlī,	Prone to sleep, prone to company,
anuṭṭhātā ca yo naro.	the man with no initiative,
♦ alaso kodhapaññāṇo,	lazy & known for his anger:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.

♦ 97.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
tatiyo so parābhavo.	That’s the third one in decline.
♦ catutthaṃ bhagavā brūhi,	May the Blessed One tell the fourth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?

♦ 98.	The Buddha:
♦ “yo mātaraṃ VAR pitaraṃ vā,	Though capable, one doesn’t support
jiṇṇakaṃ gatayobbanaṃ.	one’s mother or father
♦ pahu santo na bharati,	—old, their youth over & done:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.

♦ 99.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
catuttho so parābhavo.	That’s the fourth one in decline.
♦ pañcamaṃ bhagavā brūhi,	May the Blessed One tell the fifth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?

♦ 100.	The Buddha:
♦ “yo brāhmaṇaṃ VAR samaṇaṃ vā,	Whoever deceives with a lie
aññaṃ vāpi vanibbakaṃ.	a brahman, contemplative,
♦ musāvādena vañceti,	or other mendicant:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.

♦ 101.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
pañcamo so parābhavo.	That’s the fifth one in decline.
♦ chaṭṭhamaṃ bhagavā brūhi,	May the Blessed One tell the sixth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?

♦ 102.	The Buddha:
♦ “pahūtavitto puriso,	The man of great wealth,
sahirañño sabhojano.	with gold & food,
♦ eko bhuñjati sādūni,	enjoys his luxuries alone:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.

♦ 103.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
chaṭṭhamo so parābhavo.	That’s the sixth one in decline.
♦ sattamaṃ bhagavā brūhi,	May the Blessed One tell the seventh:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?

♦ 104.	The Buddha:
♦ “jātitthaddho dhanatthaddho,	The man proud of his birth,
gottatthaddho ca yo naro.	proud of his wealth,
♦ saññātiṃ atimaññeti,	proud of his clan,
taṃ parābhavato mukhaṃ”.	despises his own relatives:
	That is the way leading to decline.
♦ 105.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
sattamo so parābhavo.	That’s the seventh one in decline.
♦ aṭṭhamaṃ bhagavā brūhi,	May the Blessed One tell the eighth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?

♦ 106.	The Buddha:
♦ “itthidhutto surādhutto,	The man debauched with women,
akkhadhutto ca yo naro.	debauched in drink,
♦ laddhaṃ laddhaṃ vināseti,	debauched in gambling,
taṃ parābhavato mukhaṃ”.	squanders his earnings:
	That is the way leading to decline.

♦ 107.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
aṭṭhamo so parābhavo.	That’s the eighth one in decline.
♦ navamaṃ bhagavā brūhi,	May the Blessed One tell the ninth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?

♦ 108.	The Buddha:
♦ “sehi dārehi asantuṭṭho VAR,	One uncontent with his own wives,
vesiyāsu padussati VAR .	misbehaves with prostitutes
♦ dussati VAR paradāresu,	& the wives of others2:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.

♦ 109.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
navamo so parābhavo.	That’s the ninth one in decline.
♦ dasamaṃ bhagavā brūhi,	May the Blessed One tell the tenth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?

♦ 110.	The Buddha:
♦ “atītayobbano poso,	His youth past,
āneti timbarutthaniṃ.	a man takes a young woman
♦ tassā issā na supati,	with timbara-fruit breasts,
taṃ parābhavato mukhaṃ”.	and, jealous of her, doesn’t sleep:
	That is the way leading to decline.
♦ 111.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
dasamo so parābhavo.	That’s the tenth one in decline.
♦ ekādasamaṃ bhagavā brūhi,	May the Blessed One tell the eleventh:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?

♦ 112.	The Buddha:
♦ “itthiṃ soṇḍiṃ vikiraṇiṃ,	To place in authority
purisaṃ vāpi tādisaṃ.	a woman given to drink & squandering
♦ issariyasmiṃ ṭhapeti VAR,	or a man of that sort:
taṃ parābhavato mukhaṃ”.	That is the way leading to decline.

♦ 113.	The deva:
♦ “iti hetaṃ vijānāma,	We know, indeed, that that is so.
ekādasamo so parābhavo.	That’s the eleventh one in decline.
♦ dvādasamaṃ bhagavā brūhi,	May the Blessed One tell the twelfth:
kiṃ parābhavato mukhaṃ”.	What is the way leading to decline?

♦ 114.	The Buddha:
♦ “appabhogo mahātaṇho,	One of meager means
khattiye jāyate kule.	but great craving,
♦ so ca rajjaṃ patthayati,	born into a noble family,
taṃ parābhavato mukhaṃ”.	who aspires to kingship:
♦ 115.	That is the way leading to decline.
♦ “ete parābhave loke,	Contemplating
paṇḍito samavekkhiya.	these ones in decline
♦ ariyo dassanasampanno,	in the world,
sa lokaṃ bhajate sivan”ti.	the wise one,
	consummate in noble view,
♦ parābhavasuttaṃ chaṭṭhaṃ niṭṭhitaṃ.	heads to a world
	auspicious.
	vv. 91–115

Notes

1. Suvijāno. The Thai edition reads, duvijāno, “hard to know,” which doesn’t fit with the meaning or with SnA’s explanation of the verse.

2. Reading padussati and dussati with the Thai edition. The PTS and Sri Lankan editions read padissati/dissati, “he is seen.”

See also: AN 5:129; AN 5:175; AN 8:54; AN 10:165

❧

KN Snp 1.7 vasala (the outcast)

all

♦ 7. vasalasuttaṃ (KN 5.7) n	1:7 An Outcaste

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya sāvatthiṃ piṇḍāya pāvisi. tena kho pana samayena aggikabhāradvājassa brāhmaṇassa nivesane aggi pajjalito hoti āhuti paggahitā. atha kho bhagavā sāvatthiyaṃ sapadānaṃ piṇḍāya caramāno yena aggikabhāradvājassa brāhmaṇassa nivesanaṃ tenupasaṅkami.	I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then, in the early morning, after adjusting his lower robe and carrying his bowl & outer robe, he entered Sāvatthī for alms. Now at that time, in the house of the brahman Aggika Bhāradvāja, a (sacrificial) fire was burning and an offering was lifted up. Then the Blessed One, going through Sāvatthī on a methodical almsround,1 approached the house of Aggika Bhāradvāja. Aggika Bhāradvāja saw the Blessed One coming from afar and, on seeing him, said to him: “Stop right there, you little shaveling! Right there, you little contemplative! Right there, you little outcaste!”
♦ addasā kho aggikabhāradvājo brāhmaṇo bhagavantaṃ dūratova āgacchantaṃ. disvāna bhagavantaṃ etadavoca — “tatreva VAR,	When this was said, the Blessed One said to the brahman Aggika Bhāradvāja, “But do you know, brahman, what an outcaste is, or the actions that make one an outcaste?”
muṇḍaka; tatreva, samaṇaka; tatreva, vasalaka tiṭṭhāhī”ti.	“No, in fact, Master Gotama, I don’t know what an outcaste is, or the actions that make one an outcaste. It would be good if Master Gotama taught me the Dhamma so that I would know what an outcaste is and the actions that make one an outcaste.”
	“In that case, brahman, listen and pay close attention. I will speak.”
♦ evaṃ vutte, bhagavā aggikabhāradvājaṃ brāhmaṇaṃ etadavoca — “jānāsi pana tvaṃ, brāhmaṇa, vasalaṃ vā vasalakaraṇe vā dhamme”ti? “na khvāhaṃ, bho gotama, jānāmi vasalaṃ vā vasalakaraṇe vā dhamme; sādhu me bhavaṃ gotamo tathā dhammaṃ desetu, yathāhaṃ jāneyyaṃ vasalaṃ vā vasalakaraṇe vā dhamme”ti. “tena hi, brāhmaṇa, suṇāhi, sādhukaṃ manasi karohi; bhāsissāmī”ti. “evaṃ, bho”ti kho aggikabhāradvājo brāhmaṇo bhagavato paccassosi.	“As you say, master,” the brahman Aggika Bhāradvāja responded to the Blessed One.
bhagavā etadavoca —	The Blessed One said:

§1.1 – (verse section)

♦ 116. ♦ “kodhano upanāhī ca,	Whatever man is angry, resentful,
pāpamakkhī ca yo naro.	evil, merciless,
♦ vipannadiṭṭhi māyāvī,	deceitful, and defective in his views:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 117. ♦ “ekajaṃ vā dvijaṃ VAR vāpi,	Whoever here harms a living being
yodha pāṇaṃ vihiṃsati.	once-born or twice-born,2
♦ yassa pāṇe dayā natthi,	who has no sympathy for a living being:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 118. ♦ “yo hanti parirundhati VAR,	Whoever destroys or besieges
gāmāni nigamāni ca.	villages or towns,
♦ niggāhako VAR samaññāto,	a notorious oppressor:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 119. ♦ “gāme vā yadi vā raññe,	Whoever, from village or wilderness,
yaṃ paresaṃ mamāyitaṃ.	takes in a manner of theft
♦ theyyā adinnamādeti VAR,	what others claim as ‘mine’:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 120. ♦ “yo have iṇamādāya,	Whoever, actually incurring a debt,
cujjamāno VAR palāyati.	when pressed to pay, evades,
♦ na hi te iṇamatthīti,	(saying,) ‘I’m in no debt to you’:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 121. ♦ “yo ve kiñcikkhakamyatā,	Whoever, desiring whatever-the-thing,
panthasmiṃ vajantaṃ janaṃ.	strikes a person going along a road,
♦ hantvā kiñcikkhamādeti,	to take whatever-the-thing:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 122. ♦ “attahetu parahetu,	Whatever man, for his own sake,
dhanahetu ca VAR yo naro.	the sake of another,
♦ sakkhipuṭṭho musā brūti,	or the sake of wealth,
taṃ jaññā vasalo iti.	tells a lie when asked to bear witness:
♦ 123.	He should be known as ‘outcaste.’
♦ “yo ñātīnaṃ sakhīnaṃ vā,	Whoever misbehaves
dāresu paṭidissati.	with the wives of relatives or friends,
♦ sāhasā VAR sampiyena vā,	by force or with their consent:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 124. ♦ “yo mātaraṃ pitaraṃ vā,	Whoever, though capable, doesn’t support
jiṇṇakaṃ gatayobbanaṃ.	his mother or father
♦ pahu santo na bharati,	—old, their youth over & done:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 125. ♦ “yo mātaraṃ pitaraṃ vā,	Whoever strikes
bhātaraṃ bhaginiṃ sasuṃ.	and reviles with his speech
♦ hanti roseti vācāya,	mother or father,
taṃ jaññā vasalo iti.	sister or brother,
	or mother-in-law:
♦ 126.	He should be known as ‘outcaste.’
♦ “yo atthaṃ pucchito santo,	Whoever, asked about what’s beneficial,
anatthamanusāsati.	teaches what’s not
♦ paṭicchannena manteti,	and gives counsel concealing some points:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 127. ♦ “yo katvā pāpakaṃ kammaṃ,	Whoever, doing an evil deed,
mā maṃ jaññāti icchati VAR .	wishes, ‘May I not be known,’
♦ yo paṭicchannakammanto,	acting in hiding:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 128. ♦ “yo ve parakulaṃ gantvā,	Whoever, having gone to another’s house,
bhutvāna VAR sucibhojanaṃ.	being offered pure food,
♦ āgataṃ nappaṭipūjeti,	doesn’t honor (the host) in return
taṃ jaññā vasalo iti.	when he comes (to one’s house):
♦ 129.	He should be known as ‘outcaste.’
♦ “yo brāhmaṇaṃ samaṇaṃ vā,	Whoever deceives with a lie
aññaṃ vāpi vanibbakaṃ.	a brahman, contemplative,
♦ musāvādena vañceti,	or other mendicant:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 130. ♦ “yo brāhmaṇaṃ samaṇaṃ vā,	Whoever, when a brahman or contemplative
bhattakāle upaṭṭhite.	appears at mealtime,
♦ roseti vācā na ca deti,	reviles him with speech and doesn’t give:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’3

♦ 131. ♦ “asataṃ yodha pabrūti,	Whoever, wrapped in delusion,
mohena paliguṇṭhito.	speaks here what is untrue,
♦ kiñcikkhaṃ nijigīsāno VAR,	greedy for whatever-the-thing:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 132. ♦ “yo cattānaṃ samukkaṃse,	Whoever exalts himself
pare ca mavajānāti VAR .	and disparages others,4
♦ nihīno sena mānena,	debased by his own pride:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 133. ♦ “rosako kadariyo ca,	Angry, mean, evil in his desires,
pāpiccho maccharī saṭho.	miserly, dishonest,
♦ ahiriko anottappī,	devoid of shame & compunction:
taṃ jaññā vasalo iti.	He should be known as ‘outcaste.’

♦ 134. ♦ “yo buddhaṃ paribhāsati,	Whoever heaps verbal abuse
atha vā tassa sāvakaṃ.	on an Awakened One
♦ paribbājaṃ VAR gahaṭṭhaṃ vā,	or his disciple,
taṃ jaññā vasalo iti.	wanderer or householder:
♦ 135.	He should be known as ‘outcaste.’
♦ “yo ve anarahaṃ VAR santo,	Whoever, though not an arahant,
arahaṃ paṭijānāti VAR .	claims to be an arahant:
♦ coro sabrahmake loke,	He is the thief in this world with its Brahmās.5
eso kho vasalādhamo.	He is the vilest of outcastes.


♦ 136. ♦ “ete kho vasalā vuttā,	These are said to be outcastes,
mayā yete pakāsitā.	as I have proclaimed them to you.
♦ na jaccā vasalo hoti,	Not by birth is one an outcaste,
na jaccā hoti brāhmaṇo.	not by birth a brahman.
♦ kammunā VAR vasalo hoti,	By action one is an outcaste.
kammunā hoti brāhmaṇo.	By action is one a brahman.6

♦ 137. ♦ “tadamināpi jānātha,	Know, too, by this,
yathāmedaṃ VAR nidassanaṃ.	as I give an example:
♦ caṇḍālaputto sopāko VAR,	Sopāka, the son of an outcaste,
mātaṅgo iti vissuto.	was well-known as Mātaṅga:

♦ 138. ♦ “so yasaṃ paramaṃ patto VAR,	He, Mātaṅga,
mātaṅgo yaṃ sudullabhaṃ.	attained the highest prestige,
♦ āgacchuṃ tassupaṭṭhānaṃ,	hard to gain.
khattiyā brāhmaṇā bahū.	They came into his service,
♦ 139.	many noble warriors & brahmans.
♦ “devayānaṃ abhiruyha,	Mounting the divine chariot,7
virajaṃ so mahāpathaṃ.	and the great, stainless road,
♦ kāmarāgaṃ virājetvā,	dispassioned for sensual passion,
brahmalokūpago ahu.	he reached the world of the Brahmās.
♦ na naṃ jāti nivāresi,	His birth didn’t prevent him
brahmalokūpapattiyā.	from reaching the world of the Brahmās.

♦ 140. ♦ “ajjhāyakakule jātā,	Though born into a family of scholars,
brāhmaṇā mantabandhavā.	brahmans, with chants as their kinsmen,
♦ te ca pāpesu kammesu, abhiṇhamupadissare.	are repeatedly seen with evil deeds:

♦ 141. ♦ “diṭṭheva dhamme gārayhā,	blameworthy in the here-&-now,
samparāye ca duggati.	with a bad destination in the afterlife.
♦ na ne jāti nivāreti,	Their birth doesn’t prevent them
duggatyā VAR garahāya vā.	from blame & a bad destination.

♦ 142. ♦ “na jaccā vasalo hoti,	Not by birth is one an outcaste,
na jaccā hoti brāhmaṇo.	not by birth a brahman.
♦ kammunā vasalo hoti,	By action one is an outcaste.
kammunā hoti brāhmaṇo”ti.	By action is one a brahman.
♦ evaṃ vutte,	When this was said, the brahman Aggika Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.”
aggikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca — “abhikkantaṃ, bho gotama ... pe ... upāsakaṃ maṃ bhavaṃ gotamo dhāretu ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	vv. 116–142

♦ vasalasuttaṃ sattamaṃ niṭṭhitaṃ.

Notes

1. The practice of not bypassing any donors on one’s almsround, one of the thirteen ascetic (dhutaṅga) practices. See Thag 16:7.

2. Birds and reptiles count as “twice-born” in that the laying of an egg is the first birth, and the emergence of the chick or baby reptile from the egg is the second.

3. This, of course, is a comment on what Aggika Bhāradvāja has just done.

4. See AN 4:28 and AN 5:159.

5. The Vibhaṅga to Pārājika 4 states that those who make false claims to superior human attainments—meaning the four jhānas and the noble attainments—are the greatest thieves in the world in that they consume the almsfood of the countryside by theft.

6. See Sn 3:9.

7. SnA: The divine chariot stands for the eight concentration attainments: the four jhānas and the four formless states.

See also: AN 5:175; AN 10:165; Dhp 129–140; Dhp 306–319;

❧

KN Snp 1.8 Metta [Karaṇīya-mettā] Sutta

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KN Snp 1.8 Metta [Karaṇīya-mettā] Sutta	Good-will [what should be done, good-will] discourse

Karaṇīyam-attha-kusalena,	This-is-to-be-done (by one) {skilled} (in) prosperity,
Yanta santaṃ padaṃ abhisamecca;	yearns (for) peace, (the) way (of) thorough-understanding;
Sakko ujū ca suh-ujū ca,	(be) capable, upright, and very-upright **,
Sū-vaco cassa mudu an-atimānī.	easy-(to)-instruct, and mild, not-conceited.

Santussako ca subharo ca,	content and easy-to-support **,
Appa-kicco ca sallahuka-vutti;	(with) few-duties and frugal-living,
Sant-indriyo ca nipako ca,	(with) peaceful-faculties and astute **,
Ap-pagabbho kul-esva-n-anu-giddho.	not-proud, {not-extremely-greedy}-for-supporters.

Na ca khuddamācare kiñci,	Not ** [to do the] slightest thing,
Yena viññū pare upavadeyyuṃ;	Because-of-which (the) wise **** would-upbraid;
Sukhino va khemino hontu,	[think:] happy ** secure, may-(they)-be,
Sabba-sattā bhavantu sukhitattā.	All-beings, may-(they)-be happy-themselves.

Ye keci pāṇa-bhūt-atthi,	Whatever such breathing-beings-exist—
Tasā vā thāvarā vanavasesā;	trembling or strong, without-exception,
Dīghā vā ye va mahantā,	long or large,
Majjhimā rassakā aṇuka-thūlā.	middling, short, subtle-blatant,

Diṭṭhā vā ye va a-diṭṭhā,	seen or un-seen,
Ye va dūre vasanti avi-dūre;	distant living [or] not-distant,
Bhūtā va sambhavesī va,	born or seeking-birth **:
Sabba-sattā bhavantu sukhitattā.	all-beings: my-they-be happy-themselves.

Na paro paraṃ nikubbetha,	Let no one deceive another,
Nā-(a)timaññetha katthaci na kañci;	(do) not-despise any-place nor any-one;
Byārosanā paṭighasañña,	(or through) anger (or) irritation
Nāññamaññassa dukkham-iccheyya.	{wish for} another (to) suffer.

Mātā yathā niyaṃ-putta,	{As a} mother (for) her-child,
Māyusā eka-puttam-anurakkhe;	would-risk-her-life, (her) only-child-(she)-protects;
Evam-pi sabba-bhūtesu,	even-so, (towards) all-beings
Mānasaṃ bhāvaye a-parimāṇaṃ.	(one's) heart should-be-developed without-limit.

Mettañca sabba-lokasmi,	(With) goodwill (for the) entire-cosmos,
Mānasaṃ bhāvaye a-parimāṇaṃ;	(one's) heart should-be-developed without-limit.
Uddhaṃ adho ca tiriyañca,	above, below, & all-around,
A-sambādhaṃ a-veram-a-sapattaṃ.	without-obstruction, without-hostility-without-hate.

Tiṭṭhaṃ caraṃ nisinno va,	(Whether) standing, walking, sitting **,
Sayāno yāvatāssa vita-middho;	lying-down, as-long-as (one is) not-drowsy,
Etaṃ satiṃ adhiṭṭheyya,	this mindfulness (one) should-resolve (on),
Brahmam-etaṃ vihāram-idham-āhu.	{This} {they-call} Brahma-**** abiding-here [and now].

Diṭṭhiñca anupaggamma,	Not taken with views,
Sīlavā dassanena sampanno;	but virtuous & consummate in vision,
Kāmesu vinaya gedhaṃ,	Regarding-sensual-pleasures, subdued greed (for it),
Na hi jātug-gabbhaseyya puna-retīti.	No way [does one undergo] ***-conception-in-a-womb again ***.

§1.2 – (note)

1. The image here is sometimes misconstrued as saying that one should protect all beings as a mother would protect her only child. Actually, the parallel is not between the child and all living beings; it is between the child and one’s cultivation of the heart: One should protect one’s goodwill toward all beings in the same way that a mother would protect her only child. On this point, see MN 21.

2. This line has to be read in line with the Buddha’s definition of mindfulness as the ability to keep something in mind. See SN 48:10.

See also: MN 52; MN 97; MN 135; SN 42:8; SN 46:54; SN 55:7; AN 3:66;

AN 4:67; AN 4:96; AN 4:125–126; AN 4:178; AN 4:200; AN 5:20;

AN 5:27; AN 6:12–13; AN 8:70; AN 10:176; AN 10:196; AN 11:16; Ud 5:1; Iti 22; Iti 27

❧

KN Snp 1.9 hemavata (name of a yakkha)

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♦ 9. hemavatasuttaṃ (KN 5.9) n	1:9 Hemavata

♦ 153. (iti sātāgiro yakkho)	Sātāgira the yakkha:
♦ “ajja pannaraso uposatho,	Today is the fifteenth,
♦ dibbā VAR ratti upaṭṭhitā.	the uposatha day.
♦ anomanāmaṃ satthāraṃ,	A divine night is at hand.
handa passāma gotamaṃ”.	Let’s go see Gotama,
♦ 154.	the Teacher perfectly named.
(iti hemavato yakkho)	Hemavata the yakkha:
♦ “kacci mano supaṇihito,	Is his mind well-directed,
♦ sabbabhūtesu tādino.	Such,1 toward all beings?
♦ kacci iṭṭhe aniṭṭhe ca,	Are his resolves mastered
saṅkappassa vasīkatā”.	regarding what’s desirable & not?

♦ 155. (iti sātāgiro yakkho)	Sātāgira the yakkha:
♦ “mano cassa supaṇihito,	His mind is well-directed
♦ sabbabhūtesu tādino.	and Such toward all beings.
♦ atho iṭṭhe aniṭṭhe ca,	And his resolves are mastered
saṅkappassa vasīkatā”.	regarding what’s desirable & not.

♦ 156. (iti hemavato yakkho)	Hemavata the yakkha:
♦ “kacci adinnaṃ nādiyati,	Does he not take what’s not given?
♦ kacci pāṇesu saññato.	Is he restrained toward beings?
♦ kacci ārā pamādamhā,	Is he far from complacency?
kacci jhānaṃ na riñcati”.	Does he not neglect jhāna?2

♦ 157. (iti sātāgiro yakkho)	Sātāgira the yakkha:
♦ “na so adinnaṃ ādiyati,	He doesn’t take what’s not given,
♦ atho pāṇesu saññato.	and he’s restrained toward beings.
♦ atho ārā pamādamhā,	He’s far from complacency and,
buddho jhānaṃ na riñcati”.	awakened, he does not neglect jhāna.

♦ 158. (iti hemavato yakkho)	Hemavata the yakkha:
♦ “kacci musā na bhaṇati,	Does he not tell lies?
♦ kacci na khīṇabyappatho.	Do his ways of speaking not cut things off?
♦ kacci vebhūtiyaṃ nāha,	Does he not speak destructively?
kacci samphaṃ na bhāsati”.	Does he not speak idly?3

♦ 159. (iti sātāgiro yakkho)	Sātāgira the yakkha:
♦ “musā ca so na bhaṇati,	He doesn’t tell lies.
♦ atho na khīṇabyappatho.	His ways of speaking don’t cut things off.
♦ atho vebhūtiyaṃ nāha,	He doesn’t speak destructively.
mantā atthaṃ ca VAR bhāsati”.	Deliberating, he speaks what’s of benefit.

♦ 160. (iti hemavato yakkho)	Hemavata the yakkha:
♦ “kacci na rajjati kāmesu,	Is he not passionate for sensuality?
♦ kacci cittaṃ anāvilaṃ.	Is his mind unmuddied?
♦ kacci mohaṃ atikkanto,	Has he gone beyond delusion?
kacci dhammesu cakkhumā”.	Does he have an Eye
♦ 161.	with regard to phenomena?
(iti sātāgiro yakkho)	Sātāgira the yakkha:
♦ “na so rajjati kāmesu,	He’s not passionate for sensuality.
♦ atho cittaṃ anāvilaṃ.	His mind is unmuddied.
♦ sabbamohaṃ atikkanto,	He has gone beyond all delusion.
buddho dhammesu cakkhumā”.	Awakened, he has an Eye
♦ 162.	with regard to phenomena.
(iti hemavato yakkho)	Hemavata the yakkha:
♦ “kacci vijjāya sampanno,	Is he consummate in clear-knowing?
♦ kacci saṃsuddhacāraṇo.	Is he pure in his conduct?4
♦ kaccissa āsavā khīṇā,	Are his effluents ended?
kacci natthi punabbhavo”.	Does he have no further becoming?

♦ 163. (iti sātāgiro yakkho)	Sātāgira the yakkha:
♦ “vijjāya ceva sampanno,	He is both consummate in clear-knowing
♦ atho saṃsuddhacāraṇo.	& pure in his conduct.
♦ sabbassa āsavā khīṇā,	All his effluents are ended.
natthi tassa punabbhavo”.	He has no further becoming.

♦ 164.	Hemavata the yakkha:
♦ “sampannaṃ munino cittaṃ,	Consummate the mind of the sage
kammunā byappathena ca.	in action & in ways of speech.
♦ vijjācaraṇasampannaṃ,	You rightly praise him
dhammato naṃ pasaṃsati”.	as consummate in clear-knowing & conduct.

♦ 165. ♦ “sampannaṃ munino cittaṃ,	Consummate the mind of the sage
kammunā byappathena ca.	in action & in ways of speech,
♦ vijjācaraṇasampannaṃ,	You rightly rejoice in him
dhammato anumodasi”.	as consummate in clear-knowing & conduct.

♦ 166. ♦ “sampannaṃ munino cittaṃ,	Consummate the mind of the sage
kammunā byappathena ca.	in action & in ways of speech.
♦ vijjācaraṇasampannaṃ,	Let’s go see Gotama,
handa passāma gotamaṃ.	consummate in clear-knowing & conduct.

♦ 167. ♦ “eṇijaṅghaṃ kisaṃ vīraṃ VAR,	Come, let’s go see Gotama,
appāhāraṃ alolupaṃ.	enlightened,
♦ muniṃ vanasmiṃ jhāyantaṃ,	with legs like an antelope, thin,
ehi passāma gotamaṃ.	eating little, not greedy,
♦ 168.	doing jhāna in the forest.
♦ “sīhaṃvekacaraṃ nāgaṃ,	Having gone to the nāga,5
kāmesu anapekkhinaṃ.	the lion wandering alone,
♦ upasaṅkamma pucchāma,	indifferent to sensuality,
maccupāsappamocanaṃ.	let’s ask him
♦ 169.	about release from Death’s snare.
♦ “akkhātāraṃ pavattāraṃ,	Let’s ask Gotama,
sabbadhammāna pāraguṃ.	proclaimer, preacher,
♦ buddhaṃ verabhayātītaṃ,	attained to the far shore
mayaṃ pucchāma gotamaṃ”.	of all phenomena:
	awakened,
	gone past animosity

	& fear.
♦ 170.	* * *
(iti hemavato yakkho)	Hemavata the yakkha:
♦ “kismiṃ loko samuppanno,	In what has the world arisen?
♦ kismiṃ kubbati santhavaṃ VAR .	In what does it make acquaintance?
♦ kissa loko upādāya,	From clinging to what
kismiṃ loko vihaññati”.	is the world?
	In what is the world
	afflicted?

§1.3 – (enter buddha)

♦ 171. (hemavatāti bhagavā)	The Buddha:
♦ “chasu VAR loko samuppanno,	In six has the world arisen.6
♦ chasu kubbati santhavaṃ.	In six does it make acquaintance.
♦ channameva upādāya,	From clinging just to six
chasu loko vihaññati”.	is the world,
	in six is the world7
	afflicted.
♦ 172.	Hemavata the yakkha:
♦ “katamaṃ taṃ upādānaṃ,	Which is that clinging
yattha loko vihaññati.	where the world is afflicted?
♦ niyyānaṃ pucchito brūhi,	When asked the way leading out, please tell
kathaṃ dukkhā pamuccati” VAR .	how is one released
	from suffering & stress.

♦ 173.	The Buddha:
♦ “pañca kāmaguṇā loke,	The five strings of sensuality in the world,8
manochaṭṭhā paveditā.	with the heart described as the sixth:
♦ ettha chandaṃ virājetvā,	Being dispassioned for desire there:
evaṃ dukkhā pamuccati.	That’s how one’s released
♦ 174.	from suffering & stress.
♦ “etaṃ lokassa niyyānaṃ,	That is the way leading out of the world
akkhātaṃ vo yathātathaṃ.	proclaimed to you as it really is,
♦ etaṃ vo ahamakkhāmi,	I have proclaimed to you:
evaṃ dukkhā pamuccati”.	That’s how one is released
	from suffering & stress.

♦ 175.	Hemavata the yakkha:
♦ “ko sūdha tarati oghaṃ,	Who here crosses
kodha tarati aṇṇavaṃ.	over the flood?
♦ appatiṭṭhe anālambe,	Who here crosses
ko gambhīre na sīdati”.	over the ocean?
	Unestablished,
	without support,9
	who doesn’t sink
	into the deep?
♦ 176.	The Buddha:
♦ “sabbadā sīlasampanno,	Always consummate in virtue,
paññavā susamāhito.	discerning, well-centered,
♦ ajjhattacintī VAR satimā,	internally percipient,10 mindful,
oghaṃ tarati duttaraṃ.	one crosses over the flood
♦ 177.	hard to cross.
♦ “virato kāmasaññāya,	Abstaining from perceptions of sensuality,
sabbasaṃyojanātigo.	overcoming all fetters,
♦ nandībhavaparikkhīṇo,	having totally ended delight in becoming,
so gambhīre na sīdati”.	one doesn’t sink
	into the deep.11

♦ 178.	Hemavata the yakkha:
♦ “gabbhīrapaññaṃ nipuṇatthadassiṃ,	The one deeply discerning,
akiñcanaṃ kāmabhave asattaṃ.	seeing the subtle goal,
♦ taṃ passatha sabbadhi vippamuttaṃ,	having nothing,
dibbe pathe kamamānaṃ mahesiṃ.	unattached in sensual becoming:
	See him, everywhere released,12
	the great seer, going the divine way!

♦ 179.	Perfectly named,
♦ “anomanāmaṃ nipuṇatthadassiṃ,	seeing the subtle goal,
paññādadaṃ kāmālaye asattaṃ.	granting discernment,
♦ taṃ passatha sabbaviduṃ sumedhaṃ,	unattached to sensual nostalgia:
ariye pathe kamamānaṃ mahesiṃ.	See him, all-knowing, wise,
♦ 180.	the great seer, going the noble way!
♦ “sudiṭṭhaṃ vata no ajja,	Truly, it was well-seen today,
suppabhātaṃ suhuṭṭhitaṃ.	well-dawned, well-arisen,
♦ yaṃ addasāma sambuddhaṃ,	that we saw the One Self-Awakened,
oghatiṇṇamanāsavaṃ.	crossed over the flood,
♦ 181.	effluent-free.
♦ “ime dasasatā yakkhā,	These ten hundred yakkhas,
iddhimanto yasassino.	powerful, prestigious,
♦ sabbe taṃ saraṇaṃ yanti,	all go to you for refuge.
tvaṃ no satthā anuttaro.	You are our teacher unexcelled.

♦ 182. ♦ “te mayaṃ vicarissāma,	We will wander from village to village,
gāmā gāmaṃ nagā nagaṃ.	town to town,
♦ namassamānā sambuddhaṃ,	paying homage to the One Self-Awakened
dhammassa ca sudhammatan”ti.	& to the Dhamma’s true rightness.
♦ hemavatasuttaṃ navamaṃ niṭṭhitaṃ.	vv. 153–180

Notes

1. Such (tādin): An adjective applied to the mind of one who has attained the goal. It indicates that the mind “is what it is”—indescribable but not subject to change or alteration.

2. See MN 6 and AN 10:71.

3. According to SnA, these four questions deal with the four forms of wrong speech: telling lies, speaking harshly, engaging in divisive tale-bearing, and engaging in idle chatter.

4. See MN 53.

5. See AN 6:43 and Thag 15:2.

6. According to SnA, the “six” are the six internal and external sense media. See the definition of “world” in SN 35:82.

7. The phrase, “is the world,” functions as a lamp here.

8. See Sn 1:3, note 5.

9. On unestablished consciousness, see Ud 8:1, SN 12:64, SN 22:87, and the discussion in The Paradox of Becoming, chapter 7.

10. See SN 1:1.

11. Reading ajjhatta-saññī with the Thai edition. The other editions read ajjhatta-cintī, “internally thinking.”

12. On the phrase, “everywhere released,” see The Paradox of Becoming, chapter 7.

❧

KN Snp 1.10. āḷavaka (name of a yakkha)

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♦ 10. āḷavakasuttaṃ (KN 5.10) n

1:10 Āḷavaka

This sutta is identical with SN 10:12.

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati āḷavakassa yakkhassa bhavane. atha kho āḷavako yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca — “nikkhama,	I have heard that on one occasion the Blessed One was staying at Āḷavī in the haunt of the Āḷavaka yakkha. Then the Āḷavaka yakkha went to the Blessed One and on arrival said to him: “Get out, contemplative!”
samaṇā”ti. “sādhāvuso”ti bhagavā nikkhami. “pavisa, samaṇā”ti. “sādhāvuso”ti bhagavā pāvisi.	[Saying,] “All right, my friend,” the Blessed One went out.
♦ dutiyampi kho ... pe ... tatiyampi kho āḷavako yakkho bhagavantaṃ etadavoca — “nikkhama,	“Come in, contemplative!”
samaṇā”ti. “sādhāvuso”ti bhagavā nikkhami. “pavisa, samaṇā”ti. “sādhāvuso”ti bhagavā pāvisi.	“All right, my friend,” the Blessed One went in.
♦ catutthampi kho āḷavako yakkho bhagavantaṃ etadavoca — “nikkhama,	A second time.… A third time, the Āḷavaka yakkha said to the Blessed One, “Get out, contemplative!”
samaṇā”ti. “na khvāhaṃ taṃ, āvuso, nikkhamissāmi. yaṃ te karaṇīyaṃ, taṃ karohī”ti.	“All right, my friend,” the Blessed One went out.
♦ “pañhaṃ taṃ,	“Come in, contemplative!”
samaṇa, pucchissāmi. sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.	“All right, my friend,” the Blessed One went in.
	Then a fourth time, the Āḷavaka yakkha said to the Blessed One, “Get out, contemplative!”
♦ “na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. api ca tvaṃ, āvuso, puccha yadākaṅkhasī”ti. atha kho āḷavako yakkho bhagavantaṃ gāthāya ajjhabhāsi —	“I won’t go out, my friend. Do what you have to do.”
	“I will ask you a question, contemplative. If you can’t answer me, I will hurl out your mind or rip open your heart or, grabbing you by the feet, hurl you across the Ganges.”
	“My friend, I see no one in the cosmos with its devas, Māras, & Brahmās, its contemplatives & brahmans, its royalty & commonfolk, who could hurl out my mind or rip open my heart or, grabbing me by the feet, hurl me across the Ganges. But nevertheless, ask me what you wish.”

§1.4 – (verse section)

♦ 183.	Āḷavaka:
♦ “kiṃ sūdha vittaṃ purisassa seṭṭhaṃ,	What is a person’s highest wealth here?
kiṃ su suciṇṇaṃ sukhamāvahāti.	What, when well-practiced, brings bliss?
♦ kiṃ su VAR have sādutaraṃ rasānaṃ,	What is the most excellent of savors?
kathaṃ jīviṃ jīvitamāhu seṭṭhaṃ”.	Living in what way
	is one’s life called the best?

♦ 184.	The Buddha:
♦ “saddhīdha vittaṃ purisassa seṭṭhaṃ,	Conviction is a person’s highest wealth here.
dhammo suciṇṇo sukhamāvahāti.	Dhamma, when well-practiced, brings bliss.
♦ saccaṃ have sādutaraṃ rasānaṃ,	Truth is the most excellent of savors.1
paññājīviṃ jīvitamāhu seṭṭhaṃ”.	Living with discernment,
	one’s life is called best.

♦ 185.	Āḷavaka:
♦ “kathaṃ su tarati oghaṃ,	How does one cross over the flood?
kathaṃ su tarati aṇṇavaṃ.	How over the sea?
♦ kathaṃ su dukkhamacceti,	How does one overcome suffering & stress?
kathaṃ su parisujjhati”.	How is a person purified?

♦ 186.	The Buddha:
♦ “saddhā tarati oghaṃ,	Through conviction one crosses over the flood.
appamādena aṇṇavaṃ.	Through heedfulness, the sea.
♦ vīriyena VAR dukkhamacceti,	Through persistence one overcomes
paññāya parisujjhati”.	suffering & stress.
	Through discernment a person is purified.

♦ 187.	Āḷavaka:
♦ “kathaṃ su labhate paññaṃ,	How does one gain discernment?
kathaṃ su vindate dhanaṃ.	How does one find wealth?
♦ kathaṃ su kittiṃ pappoti,	How does one attain honor?
kathaṃ mittāni ganthati.	How bind friends to oneself?
♦ asmā lokā paraṃ lokaṃ,	Passing from this world
kathaṃ pecca na socati”.	to
	the next world,
	how does one not grieve?

♦ 188.	The Buddha:
♦ “saddahāno arahataṃ,	Convinced of the arahants’ Dhamma
dhammaṃ nibbānapattiyā.	for attaining unbinding,
♦ sussūsaṃ VAR labhate paññaṃ,	—heedful, investigating—
appamatto vicakkhaṇo.	one listening well
♦ 189.	gains discernment.
♦ “patirūpakārī dhuravā,	Doing what’s fitting,
uṭṭhātā vindate dhanaṃ.	enduring burdens,
♦ saccena kittiṃ pappoti,	one with initiative
dadaṃ mittāni ganthati.	finds wealth.
	Through truth
	one attains honor.
	Giving
♦ 190.	binds friends to oneself.
♦ “yassete caturo dhammā,	Endowed with these four qualities,
saddhassa gharamesino.	—truth,
♦ saccaṃ dhammo VAR dhiti cāgo,	self-control,
sa ve pecca na socati.	stamina,
	generosity—
	a householder of conviction,
♦ 191.	on passing away, doesn’t grieve.
♦ “iṅgha aññepi pucchassu,	Now, go ask others,
puthū samaṇabrāhmaṇe.	common brahmans & contemplatives,
♦ yadi saccā damā cāgā,	if anything better than
khantyā bhiyyodha vijjati”.	truth,
	self-control,
	stamina,
	& generosity
	here can be found.

♦ 192.	Āḷavaka:
♦ “kathaṃ nu dāni puccheyyaṃ,	How could I go ask
puthū samaṇabrāhmaṇe.	common brahmans & contemplatives?—
♦ yohaṃ VAR ajja pajānāmi,	now that today I discern
yo attho samparāyiko.	what benefits
	the next life.

♦ 193. ♦ “atthāya vata me buddho,	It was truly for my well-being
vāsāyāḷavimāgamā.	that the Awakened One came
♦ yohaṃ VAR ajja pajānāmi,	to stay in Āḷavī.
yattha dinnaṃ mahapphalaṃ.	Today I discern
	where what is given
♦ 194.	bears great fruit.
♦ “so ahaṃ vicarissāmi,	I will wander from village to village,
gāmā gāmaṃ purā puraṃ.	town to town,
♦ namassamāno sambuddhaṃ,	paying homage to the One Self-Awakened
dhammassa ca sudhammatan”ti.	& to the Dhamma’s true rightness.
♦ āḷavakasuttaṃ dasamaṃ niṭṭhitaṃ.	vv. 181–192

Note

1. This is apparently a reference to the concept of “savor” (rasa) in Indian aesthetic theory. For more on this topic, see the Introduction to this translation.

KN Snp 1.11 vijaya (victory)

♦ 11. vijayasuttaṃ (KN 5.11) n	1:11 Victory

♦ 195. ♦ caraṃ vā yadi vā tiṭṭhaṃ,	Whether walking, standing,
nisinno uda vā sayaṃ.	sitting, or lying down,
♦ samiñjeti pasāreti,	it flexes & stretches:
esā kāyassa iñjanā.	This is the body’s movement.

♦ 196. ♦ aṭṭhinahārusaṃyutto,	Joined together with tendons & bones,
tacamaṃsāvalepano.	plastered over with muscle & skin,
♦ chaviyā kāyo paṭicchanno,	hidden by complexion,
yathābhūtaṃ na dissati.	the body isn’t seen
♦ 197.	for what it is:
♦ antapūro udarapūro,	filled with intestines, filled with stomach,
yakanapeḷassa VAR vatthino.	with the lump of the liver,
♦ hadayassa papphāsassa,	bladder, lungs, heart,
vakkassa pihakassa ca.	kidneys, spleen,

♦ 198. ♦ siṅghāṇikāya kheḷassa,	mucus, sweat, saliva, fat,
sedassa ca medassa ca. ♦ lohitassa lasikāya, pittassa ca vasāya ca.	blood, synovial fluid, bile, & oil.

♦ 199. ♦ athassa navahi sotehi,	On top of that,
asucī savati sabbadā.	in nine streams,
♦ akkhimhā akkhigūthako,	filth is always flowing from it—
kaṇṇamhā kaṇṇagūthako.	from the eyes : eye secretions,
♦ 200.	from the ears : ear secretions,
♦ siṅghāṇikā ca nāsato,	from the nose : mucus,
mukhena vamatekadā.	from the mouth it vomits :
♦ pittaṃ semhañca vamati,	now vomit,
kāyamhā sedajallikā.	now phlegm,
	now bile;
♦ 201.	from the body : beads of sweat.
♦ athassa susiraṃ sīsaṃ,	And on top of that,
matthaluṅgassa pūritaṃ.	its hollow head is filled with brains.
♦ subhato naṃ maññati,	The fool, beset by ignorance,
bālo avijjāya purakkhato.	thinks it beautiful,

♦ 202. ♦ yadā ca so mato seti,	but when it lies dead,
uddhumāto vinīlako.	swollen, livid,
♦ apaviddho susānasmiṃ,	cast away in a charnel ground,
anapekkhā honti ñātayo.	even relatives don’t care for it.

♦ 203. ♦ khādanti naṃ suvānā VAR ca,	Dogs feed on it,
siṅgālā VAR vakā kimī.	jackals, wolves, & worms.
♦ kākā gijjhā ca khādanti,	Crows & vultures feed on it,
ye caññe santi pāṇino.	along with any other animals there.

♦ 204. ♦ sutvāna buddhavacanaṃ,	Having heard the Awakened One’s words,
bhikkhu paññāṇavā idha.	the discerning monk
♦ so kho naṃ parijānāti,	comprehends, for he sees it
yathābhūtañhi passati.	for what it is:

♦ 205. ♦ yathā idaṃ tathā etaṃ,	“As this is, so is that.
yathā etaṃ tathā idaṃ.	As that, so this.”
♦ ajjhattañca bahiddhā ca,	Within & without,
kāye chandaṃ virājaye.	he should let desire for the body
♦ 206.	fade away.
♦ chandarāgaviratto so,	With desire & passion faded away,
bhikkhu paññāṇavā idha.	the discerning monk arrives here:
♦ ajjhagā amataṃ santiṃ,	at the deathless,
nibbānaṃ padamaccutaṃ.	the calm,
	the unfallen, undying1 state
♦ 207.	of unbinding.
♦ dvipādakoyaṃ VAR asuci,	This two-footed thing is cared for,
duggandho parihārati VAR .	filthy, evil-smelling,
♦ nānākuṇapaparipūro,	filled with various carcasses,
vissavanto tato tato.	oozing out here & there:

♦ 208. ♦ etādisena kāyena,	Whoever would think,
yo maññe uṇṇametave VAR .	on the basis of a body like this,
♦ paraṃ vā avajāneyya,	to exalt himself or disparage another—
kimaññatra adassanāti.	What is that
	if not blindness?
♦ vijayasuttaṃ ekādasamaṃ niṭṭhitaṃ.	vv. 193–206

1. “Unfallen, undying”: two meanings of the word, accuta.

See also: MN 119; AN 4:163; AN 7:48; AN 9:15; Dhp 147; Dhp 150; Thag 6:9; Thag 7:1; Thag 10:5; Thig 13:1

❧

KN Snp 1.12 muni (sage)

♦ 12. munisuttaṃ (KN 5.12) n	1:12 The Sage

♦ 209.	Danger is born from intimacy,1
♦ santhavāto VAR bhayaṃ jātaṃ,	a home gives birth to dust.2
niketā jāyate rajo.	Free from a home,
♦ aniketamasanthavaṃ,	free from intimacy:
etaṃ ve munidassanaṃ.	Such is the vision of the sage.3

♦ 210.	Who, destroying what’s born,
♦ yo jātamucchijja na ropayeyya,	wouldn’t plant (again)
jāyantamassa nānuppavecche.	or nourish what’s taking birth:
♦ tamāhu ekaṃ muninaṃ carantaṃ,	They call him the wandering, solitary sage.
addakkhi so santipadaṃ mahesi.	He, the great seer
	has seen
	the state of peace.

♦ 211.	Considering the ground,
♦ saṅkhāya vatthūni pamāya VAR bījaṃ,	crushing the seed,
sinehamassa nānuppavecche.	he wouldn’t nourish the sap4
♦ sa ve munī jātikhayantadassī,	—truly a sage—
takkaṃ pahāya na upeti saṅkhaṃ.	seer of the ending of birth,
	abandoning conjecture,
	he cannot be classified.

♦ 212.	Knowing all dwellings,5
♦ aññāya sabbāni nivesanāni,	not longing for any one anywhere
anikāmayaṃ aññatarampi tesaṃ.	—truly a sage—
♦ sa ve munī vītagedho agiddho,	with no coveting, without greed,
nāyūhatī pāragato hi hoti.	he does not build,6
	for he has gone beyond.

♦ 213.	Conquering all
♦ sabbābhibhuṃ sabbaviduṃ sumedhaṃ,	knowing all,
sabbesu dhammesu anūpalittaṃ.	wise.
♦ sabbañjahaṃ taṇhakkhaye vimuttaṃ,	With regard to all things:
taṃ vāpi dhīrā muni VAR vedayanti.	unsmeared.
	Abandoning all,
	in the ending of craving,
	released:

	The enlightened call him a sage.

♦ 214. ♦ paññābalaṃ sīlavatūpapannaṃ,	With discernment his strength,
samāhitaṃ jhānarataṃ satīmaṃ.	well-endowed in habit & practice,
♦ saṅgā pamuttaṃ akhilaṃ anāsavaṃ,	centered,
taṃ vāpi dhīrā muni vedayanti.	delighting in jhāna,
	mindful,
	released from attachments,
	free from rigidity, free
	from effluent7:
	The enlightened call him a sage.

♦ 215. ♦ ekaṃ carantaṃ munimappamattaṃ,	The solitary wandering sage,
nindāpasaṃsāsu avedhamānaṃ.	uncomplacent, unshaken by praise or blame—
♦ sīhaṃva saddesu asantasantaṃ,	unstartled, like a lion at sounds,
vātaṃva jālamhi asajjamānaṃ.	uncaught, like the wind in a net,
♦ padmaṃva VAR toyena alippamānaṃ VAR,	unsmeared, like a lotus in water,8
netāramaññesamanaññaneyyaṃ.	leader of others, by others unled:

♦ taṃ vāpi dhīrā muni vedayanti.	The enlightened call him a sage.

♦ 216. ♦ yo ogahaṇe thambhorivābhijāyati,	Who becomes
yasmiṃ pare vācāpariyantaṃ VAR vadanti.	like the pillar at a bathing ford,9
♦ taṃ vītarāgaṃ susamāhitindriyaṃ,	when others speak in extremes;
taṃ vāpi dhīrā muni vedayanti.	he, without passion,
	his senses well-centered:
	The enlightened call him a sage.

♦ 217. ♦ yo ve ṭhitatto tasaraṃva ujju,	Truly poised, straight as a shuttle,10
jigucchati kammehi pāpakehi.	he loathes evil actions.
♦ vīmaṃsamāno visamaṃ samañca,	Pondering what is consonant & discordant11:
taṃ vāpi dhīrā muni vedayanti.	The enlightened call him a sage.

♦ 218. ♦ yo saññatatto na karoti pāpaṃ,	Restrained in mind, he does no evil.
daharo majjhimo ca muni VAR yatatto.	Young & middle-aged,
♦ arosaneyyo na so roseti kañci VAR,	the sage self-controlled,
taṃ vāpi dhīrā muni vedayanti.	never angered, he angers none:
	The enlightened call him a sage.

♦ 219.	From the best
♦ yadaggato majjhato sesato vā,	the middling
piṇḍaṃ labhetha paradattūpajīvī.	the leftovers
♦ nālaṃ thutuṃ nopi nipaccavādī,	he receives alms.
taṃ vāpi dhīrā muni vedayanti.	Sustaining himself on what others give,
	neither flattering
	nor speaking disparagement:
	The enlightened call him a sage.

♦ 220. ♦ muniṃ carantaṃ virataṃ methunasmā,	The wandering sage
yo yobbane nopanibajjhate kvaci.	abstaining from sex,
♦ madappamādā virataṃ vippamuttaṃ,	in youth bound by no one,
taṃ vāpi dhīrā muni vedayanti.	abstaining from intoxication12
	complacency,
	totally apart:
	The enlightened call him a sage.

♦ 221. ♦ aññāya lokaṃ paramatthadassiṃ,	Knowing the world,
oghaṃ samuddaṃ atitariya tādiṃ.	seeing the highest goal,
♦ taṃ chinnaganthaṃ asitaṃ anāsavaṃ,	crossing the ocean,13 the flood,14
taṃ vāpi dhīrā muni vedayanti.	—Such15—

	his chains broken,
	unattached,
	without effluent:
	The enlightened call him a sage.

♦ 222. ♦ asamā ubho dūravihāravuttino,	These two are different,
gihī VAR dāraposī amamo ca subbato.	they dwell far apart:
♦ parapāṇarodhāya gihī asaññato,	the householder supporting a wife
niccaṃ munī rakkhati pāṇine VAR yato.	and the unselfish one, of good practices.
	Slaying other beings, the householder
	is unrestrained.
	Constantly the sage protects other beings,
	is controlled.

♦ 223. ♦ sikhī yathā nīlagīvo VAR vihaṅgamo,	Just as the crested,
haṃsassa nopeti javaṃ kudācanaṃ.	blue-necked peacock,
♦ evaṃ gihī nānukaroti bhikkhuno,	when flying,
munino vivittassa vanamhi jhāyatoti.	never matches
	the wild goose
	in speed,
	even so the householder
	never keeps up with the monk—
	the sage secluded
	in the forest,
	doing jhāna.
♦ munisuttaṃ dvādasamaṃ niṭṭhitaṃ.uragavaggo paṭhamo niṭṭhito.	vv. 207–221

♦ tassuddānaṃ — ♦ urago dhaniyo ceva, visāṇañca tathā kasi. ♦ cundo parābhavo ceva, vasalo mettabhāvanā. ♦ sātāgiro āḷavako, vijayo ca tathā muni. ♦ dvādasetāni suttāni, uragavaggoti vuccatīti. ∴	(names of 12 suttas completed in this chapter, an oral tradition checksum)

Notes

1. SnA: Dangers in intimacy = Craving and views.

2. SnA: Dust = Passion, aversion, and delusion.

3. This verse is quoted in the Milinda Pañhā. The poem as a whole is apparently the same as the Munigāthā mentioned in King Asoka’s Calcutta-Bairāṭ edict.

4. SnA: Ground, seed, and sap = The aggregates, sense media, and properties form the ground in which grows the seed of constructive consciousness—the consciousness that develops into states of being and birth. (For other instances of this image, see SN 22:53–55.) The sap of this seed is craving and views.

5. SnA: Dwellings (nivesanāni) = States of becoming and birth. This term can also be translated as “entrenchments.” See Sn 4:3, note 2.

6. SnA: He does not build = He performs none of the good or bad deeds that give rise to further states of becoming and birth. See Dhp 39, 267, and 412.

7. Effluent (āsava): Three qualities—sensual desire, states of becoming, or ignorance—that “flow out” of the mind and defile it. Sometimes a fourth quality—views—is added to the list, to connect these qualities with the four floods (ogha), which are identical to the four yokes. See AN 4:10.

8. See Sn 1:3.

9. The pillar at a bathing ford: Cv V.l describes this as an immovable pillar, standing quite tall and buried deep in the ground near a bathing place, against which young villagers and boxers would rub their bodies while bathing so as to toughen them. The “extremes” in which others speak, according to SnA, are extremes of praise and criticism: These leave the sage, like the pillar, unmoved.

10. SnA: Straight as a shuttle = Having a mind unprejudiced by desire, aversion, delusion, or fear. See AN 4:19.

11. Consonant and discordant (sama and visama): Throughout ancient cultures, the terminology of music was used to describe the moral quality of people and acts. Discordant intervals or poorly-tuned musical instruments were metaphors for evil; harmonious intervals and well-tuned instruments were metaphors for good. In Pali, the term sama—”even”—described an instrument tuned on-pitch. AN 6:55 contains a famous passage in which the Buddha reminds Ven. Soṇa Kolivisa—who had been over-exerting himself in the practice—that a lute sounds appealing only if the strings are neither too taut nor too lax, but “evenly” tuned. This image would have special resonances with the Buddha’s teaching on the middle way. It also adds meaning to the term samaṇa—monk or contemplative—which the texts frequently mention as being derived from sama. The word sāmañña—”evenness,” the quality of being concordant and in tune—also means the quality of being a contemplative. The true contemplative is always in tune with what is proper and good. See also DN 2, MN 61, MN 97. Nd II, in commenting on Sn 4:2, equates discordant conduct with the ten types of misconduct described in MN 41.

12. Intoxication: The three intoxications are intoxication with youth, with good health, and with life. See AN 3:39.

13. SnA: Ocean = The way defilement splashes into undesirable destinations.

14. Flood: The flow of defilement: sensuality, becoming, views, and ignorance. See SN 45:171.

15. Such (tādiṁ): Unchanging; unaffected by anything, while at the same time undefined.

See also: AN 3:123; Dhp 268–269; Iti 66–67; Sn 3:11

❧

1 – KN Snp vagga 2 of 5

2 – 2 cūḷa-vaggo (lesser-chapter)

all

♦ suttanipātapāḷi (cst4 pali)	(derived from b. Thanissaro)
♦ 2. cūḷavaggo	II : The Lesser Chapter (Cūḷa Vagga)

KN Snp 2.1 ratana (treasures)

♦ 1. ratanasuttaṃ (KN 5.13) n

2:1 Treasures

This sutta is identical with Khp 6.

♦ 224. ♦ yānīdha bhūtāni samāgatāni,	Whatever spirits have gathered here,
bhummāni VAR vā yāni va antalikkhe.	—on the earth, in the sky—
♦ sabbeva bhūtā sumanā bhavantu,	may you all be happy
athopi sakkacca suṇantu bhāsitaṃ.	& listen intently to what I say.

♦ 225. ♦ tasmā hi bhūtā nisāmetha sabbe,	Thus, spirits, you should all be attentive.
mettaṃ karotha mānusiyā pajāya.	Show goodwill to the human race.
♦ divā ca ratto ca haranti ye baliṃ,	Day & night they bring offerings,
tasmā hi ne rakkhatha appamattā.	so, being heedful, protect them.

♦ 226. ♦ yaṃ kiñci vittaṃ idha vā huraṃ vā,	Whatever wealth—here or beyond—
saggesu vā yaṃ ratanaṃ paṇītaṃ.	whatever exquisite treasure in the heavens,
♦ na no samaṃ atthi tathāgatena,	does not, for us, equal the Tathāgata.
idampi buddhe ratanaṃ paṇītaṃ.	This, too, is an exquisite treasure in the Buddha.

♦ etena saccena suvatthi hotu.	By this truth may there be well-being.

♦ 227. ♦ khayaṃ virāgaṃ amataṃ paṇītaṃ,	The exquisite deathless—ending, dispassion—
yadajjhagā sakyamunī samāhito.	discovered by the Sakyan Sage in concentration:
♦ na tena dhammena samatthi kiñci,	There is nothing to equal that Dhamma.
idampi dhamme ratanaṃ paṇītaṃ.	This, too, is an exquisite treasure in the Dhamma.

♦ etena saccena suvatthi hotu.	By this truth may there be well-being.

♦ 228. ♦ yaṃ buddhaseṭṭho parivaṇṇayī suciṃ,	What the excellent Awakened One extolled as pure
samādhimānantarikaññamāhu.	and called the concentration
♦ samādhinā tena samo na vijjati,	of unmediated knowing1:
idampi dhamme ratanaṃ paṇītaṃ.	No equal to that concentration can be found.
	This, too, is an exquisite treasure in the Dhamma.
♦ etena saccena suvatthi hotu.	By this truth may there be well-being.

♦ 229. ♦ ye puggalā aṭṭha sataṃ pasatthā,	The eight persons—the four pairs—
cattāri etāni yugāni honti.	praised by those at peace:
♦ te dakkhiṇeyyā sugatassa sāvakā,	They, disciples of the One Well-Gone, deserve offerings.
etesu dinnāni mahapphalāni.	What is given to them bears great fruit.
♦ idampi saṅghe ratanaṃ paṇītaṃ,	This, too, is an exquisite treasure in the Saṅgha.
etena saccena suvatthi hotu.	By this truth may there be well-being.

♦ 230. ♦ ye suppayuttā manasā daḷhena,	Those who, devoted, firm-minded,
nikkāmino gotamasāsanamhi.	apply themselves to Gotama’s message,
♦ te pattipattā amataṃ vigayha,	on attaining their goal, plunge into the deathless,
laddhā mudhā nibbutiṃ VAR bhuñjamānā.	freely enjoying the liberation they’ve gained.
♦ idampi saṅghe ratanaṃ paṇītaṃ,	This, too, is an exquisite treasure in the Saṅgha.
etena saccena suvatthi hotu.	By this truth may there be well-being.

♦ 231. ♦ yathindakhīlo pathavissito VAR siyā,	An Indra pillar,2 planted in the earth,
catubbhi vātehi asampakampiyo.	that even the four winds cannot shake:
♦ tathūpamaṃ sappurisaṃ vadāmi,	That, I tell you, is like the person of integrity,
yo ariyasaccāni avecca passati.	who—having comprehended
♦ idampi saṅghe ratanaṃ paṇītaṃ,	the noble truths—sees.
etena saccena suvatthi hotu.	This, too, is an exquisite treasure in the Saṅgha.
♦ 232.	By this truth may there be well-being.
♦ ye ariyasaccāni vibhāvayanti,	Those who have seen clearly the noble truths
gambhīrapaññena sudesitāni.	well-taught by the one deeply discerning—
♦ kiñcāpi te honti bhusaṃ pamattā,	regardless of what [later] might make them heedless—
na te bhavaṃ aṭṭhamamādiyanti.	will come to no eighth state of becoming,3
♦ idampi saṅghe ratanaṃ paṇītaṃ,	This, too, is an exquisite treasure in the Saṅgha.
etena saccena suvatthi hotu.	By this truth may there be well-being.

♦ 233. ♦ sahāvassa dassanasampadāya VAR,	At the moment of attaining sight,
tayassu dhammā jahitā bhavanti.	one abandons three things:
♦ sakkāyadiṭṭhi vicikicchitañca,	identity-views, uncertainty,
sīlabbataṃ vāpi yadatthi kiñci.	& any attachment to habits & practices.4

♦ 234. ♦ catūhapāyehi ca vippamutto,	One is completely released
chaccābhiṭhānāni VAR bhabba kātuṃ VAR .	from the four states of deprivation,5
♦ idampi saṅghe ratanaṃ paṇītaṃ,	and incapable of committing
etena saccena suvatthi hotu.	the six great wrongs.6
	This, too, is an exquisite treasure in the Saṅgha.
	By this truth may there be well-being.

♦ 235. ♦ kiñcāpi so kamma VAR karoti pāpakaṃ,	Whatever bad deed one may do
kāyena vācā uda cetasā vā.	—in body, speech, or in mind—
♦ abhabba VAR so tassa paṭicchadāya VAR,	one cannot hide it:
abhabbatā diṭṭhapadassa vuttā.	an incapability ascribed
♦ idampi saṅghe ratanaṃ paṇītaṃ,	to one who has seen the Way.
etena saccena suvatthi hotu.	This, too, is an exquisite treasure in the Saṅgha.
♦ 236.	By this truth may there be well-being.
♦ vanappagumbe yatha VAR phussitagge,	Like a forest grove with flowering tops
gimhānamāse paṭhamasmiṃ VAR gimhe.	in the first month of the heat of the summer,
♦ tathūpamaṃ dhammavaraṃ adesayi VAR,	so is the foremost Dhamma he taught,
nibbānagāmiṃ paramaṃ hitāya.	for the highest benefit, leading to unbinding.
♦ idampi buddhe ratanaṃ paṇītaṃ,	This, too, is an exquisite treasure in the Buddha.
etena saccena suvatthi hotu.	By this truth may there be well-being.

♦ 237. ♦ varo varaññū varado varāharo,	Foremost,
anuttaro dhammavaraṃ adesayi.	foremost-knowing,
♦ idampi buddhe ratanaṃ paṇītaṃ,	foremost-giving,
etena saccena suvatthi hotu.	foremost-bringing,
	unsurpassed, he taught the
	foremost Dhamma.
	This, too, is an exquisite treasure in the Buddha.
♦ 238.	By this truth may there be well-being.
♦ khīṇaṃ purāṇaṃ nava natthi sambhavaṃ,	Ended the old, there is no new taking birth.
virattacittāyatike bhavasmiṃ.	dispassioned their minds toward future becoming,
♦ te khīṇabījā avirūḷhichandā,	they,
nibbanti dhīrā yathāyaṃ VAR padīpo.	with no seed,
♦ idampi saṅghe ratanaṃ paṇītaṃ,	no desire for growth,
etena saccena suvatthi hotu.	enlightened, go out like this flame.7
	This, too, is an exquisite treasure in the Saṅgha.

♦ 239.	By this truth may there be well-being.
♦ yānīdha bhūtāni samāgatāni,	Whatever spirits have gathered here,
bhummāni vā yāni va antalikkhe.	—on the earth, in the sky—
♦ tathāgataṃ devamanussapūjitaṃ,	let us pay homage to the Buddha,
buddhaṃ namassāma suvatthi hotu.	the Tathāgata worshipped by beings
	human & divine.
	May there be
♦ 240.	well-being.
♦ yānīdha bhūtāni samāgatāni,	Whatever spirits have gathered here,
bhummāni vā yāni va antalikkhe.	—on the earth, in the sky—
♦ tathāgataṃ devamanussapūjitaṃ,	let us pay homage to the Dhamma
dhammaṃ namassāma suvatthi hotu.	& the Tathāgata worshipped by beings
	human & divine.
	May there be
	well-being.

♦ 241. ♦ yānīdha bhūtāni samāgatāni,	Whatever spirits have gathered here,
bhummāni vā yāni va antalikkhe.	—on the earth, in the sky—
♦ tathāgataṃ devamanussapūjitaṃ,	let us pay homage to the Saṅgha
saṅghaṃ namassāma suvatthi hotūti.	& the Tathāgata worshipped by beings
	human & divine.
	May there be
	well-being.
♦ ratanasuttaṃ paṭhamaṃ niṭṭhitaṃ.	vv. 222–238

Notes

1. This is apparently equivalent to the liberation of immediacy, mentioned in Thig 5:8, and the concentration that is the fruit of gnosis, mentioned in AN 9:37.

2. Indra-pillar: A tall hardwood pillar, planted at the entrance to a village. Similar analogies for the awakened mind are found at AN 6:55 and AN 9:26.

3. The person who has reached this stage in the practice will be reborn at most seven more times. See AN 3:88. On the danger of heedlessness for one who has reached this level of awakening, see SN 55:40.

4. These three qualities are the fetters abandoned when one gains one’s first glimpse of unbinding at stream-entry (the moment when one enters the stream to full awakening).

5. Four states of deprivation: rebirth as an animal, a hungry ghost, an angry demon, or a denizen of hell. In the Buddhist cosmology, none of these states is eternal.

6. According to SnA, the six great wrongs are: murdering one’s mother, murdering one’s father, murdering an arahant (fully awakened individual), wounding a Buddha, causing a schism in the Saṅgha, or choosing anyone other than a Buddha as one’s foremost teacher. The first five are listed in AN 5:129 as leading immediately to hell after death.

7. See Thig 5:10.

KN Snp 2.2 āmagandha (raw stench)

♦ 2. āmagandhasuttaṃ (KN 5.14)

2:2 Raw Stench

According to SnA, this poem is a dialogue between a brahman ascetic, Tissa, and the previous Buddha, Kassapa, who—unlike “our” Buddha, Gotama—was born into the brahman caste.

♦ 242.	Tissa:
♦ “sāmākaciṅgūlakacīnakāni ca,	“Those peacefully eating
pattapphalaṃ mūlaphalaṃ gavipphalaṃ.	millet, Job’s tears, green gram,
♦ dhammena laddhaṃ satamasnamānā VAR,	leaf-fruit, tuber-fruit, water-chestnut-fruit,
na kāmakāmā alikaṃ bhaṇanti.	obtained in line with the Dhamma,
	don’t desire sensual-pleasures
	or tell falsehoods.

♦ 243. ♦ “yadasnamāno sukataṃ suniṭṭhitaṃ,	But when eating what is well-made,
parehi dinnaṃ payataṃ paṇītaṃ.	well-prepared,
♦ sālīnamannaṃ paribhuñjamāno,	exquisite, given, offered by others,
so bhuñjasī kassapa āmagandhaṃ.	when consuming cooked rice,
	Kassapa, one consumes a raw stench.

♦ 244. ♦ “na āmagandho mama kappatīti,	Yet you, kinsman of Brahmā, say,
icceva tvaṃ bhāsasi brahmabandhu.	‘Raw stench is not proper for me,’
♦ sālīnamannaṃ paribhuñjamāno,	while consuming cooked rice
sakuntamaṃsehi susaṅkhatehi.	and the well-prepared fleshes of birds.
♦ pucchāmi taṃ kassapa etamatthaṃ,	So I ask you, Kassapa, the meaning of that:
kathaṃ pakāro tava āmagandho”.	Of what sort is ‘raw stench’ for you?”

♦ 245.	The Buddha Kassapa:
♦ “pāṇātipāto vadhachedabandhanaṃ,	“Killing living beings,
theyyaṃ musāvādo nikativañcanāni ca.	hunting, cutting, binding,
♦ ajjhenakuttaṃ VAR paradārasevanā,	theft, lying, fraud, deceptions,
esāmagandho na hi maṃsabhojanaṃ.	useless recitations,
	associating with the wives of others:
	This is a raw stench,
	not the eating of meat.

♦ 246. ♦ “ye idha kāmesu asaññatā janā,	Those people here
rasesu giddhā asucibhāvamassitā VAR .	who are unrestrained in sensuality,
♦ natthikadiṭṭhī visamā durannayā,	greedy for flavors,
esāmagandho na hi maṃsabhojanaṃ.	mixed together with what’s impure,
	annihilationists,
	discordant1 & indomitable:
	This is a raw stench,
♦ 247.	not the eating of meat.
♦ “ye lūkhasā dāruṇā piṭṭhimaṃsikā VAR,	Those who are rough, pitiless,
mittadduno nikkaruṇātimānino.	eating the flesh off your back,
♦ adānasīlā na ca denti kassaci,	betraying their friends,
esāmagandho na hi maṃsabhojanaṃ.	uncompassionate, arrogant,
	habitually ungenerous,
	giving to no one:
	This is a raw stench,
	not the eating of meat.

♦ 248. ♦ “kodho mado thambho paccupaṭṭhāpanā VAR,	Anger, intoxication,
māyā usūyā bhassasamussayo ca.	stubbornness, hostility,
♦ mānātimāno ca asabbhi santhavo,	deceptiveness, resentment,
esāmagandho na hi maṃsabhojanaṃ.	boasting, conceit & pride,
	befriending those of no integrity:
	This is a raw stench,
	not the eating of meat.

♦ 249. ♦ “ye pāpasīlā iṇaghātasūcakā,	Those of evil habits,
vohārakūṭā idha pāṭirūpikā VAR .	debt-repudiators, informers,
♦ narādhamā yedha karonti kibbisaṃ,	cheats in trading, counterfeiters,
esāmagandho na hi maṃsabhojanaṃ.	vile men who do evil things:
	This is a raw stench,
	not the eating of meat.

♦ 250. ♦ “ye idha pāṇesu asaññatā janā,	Those people here
paresamādāya vihesamuyyutā.	who are unrestrained toward beings,
♦ dussīlaluddā pharusā anādarā,	taking what’s others’,
esāmagandho na hi maṃsabhojanaṃ.	intent on injury,
	immoral hunters, harsh, disrespectful:
	This is a raw stench,
♦ 251.	not the eating of meat.
♦ “etesu giddhā viruddhātipātino,	Those who are very greedy,
niccuyyutā pecca tamaṃ vajanti ye.	constantly intent
♦ patanti sattā nirayaṃ avaṃsirā,	on hindering and killing;
esāmagandho na hi maṃsabhojanaṃ.	beings who, after passing away,
	go to darkness,
	fall headfirst into hell:
	This is a raw stench,
♦ 252.	not the eating of meat.
♦ “na macchamaṃsānamanāsakattaṃ VAR,	No fish & meat,2
na naggiyaṃ na muṇḍiyaṃ jaṭājallaṃ.	no fasting, no nakedness,
♦ kharājināni nāggihuttassupasevanā,	no shaven head, no tangled hair,
ye vāpi loke amarā bahū tapā.	no rough animal skins,
♦ mantāhutī yaññamutūpasevanā,	no performance of fire oblations,
sodhenti maccaṃ avitiṇṇakaṅkhaṃ.	or the many austerities
	to become an immortal in the world,
	no chants, no oblations,
	no performance of sacrifices
	at the proper season—
	purify a mortal
	who hasn’t crossed over doubt.

♦ 253. ♦ “yo tesu VAR gutto viditindriyo care,	One should go about
dhamme ṭhito ajjavamaddave rato.	guarded
♦ saṅgātigo sabbadukkhappahīno,	with regard to those things,
na lippati VAR diṭṭhasutesu dhīro”.	one’s faculties understood,
	standing firm in the Dhamma,
	delighting in being straightforward
	& mild.
	Attachments past,
	all suffering abandoned,
	the enlightened one

	isn’t smeared
	by what’s heard or seen.”

♦ 254. ♦ iccetamatthaṃ bhagavā punappunaṃ,	Thus the Blessed One,
akkhāsi naṃ VAR vedayi mantapāragū.	explained the meaning again & again.
♦ citrāhi gāthāhi munī pakāsayi,	The one
nirāmagandho asito durannayo.	who had mastered chants
	understood it.
	With variegated verses
	the sage—
	free from raw stench,
	unfettered, indomitable3—
	proclaimed it.

♦ 255. ♦ sutvāna buddhassa subhāsitaṃ padaṃ,	Hearing the Awakened One’s
nirāmagandhaṃ sabbadukkhappanūdanaṃ.	well-spoken word—
♦ nīcamano vandi tathāgatassa,	free from raw stench,
tattheva pabbajjamarocayitthāti.	dispelling all stress—
	the one with lowered mind
	paid homage to the Tathāgata,
	chose the Going Forth right there.
♦ āmagandhasuttaṃ dutiyaṃ niṭṭhitaṃ.	vv. 239–252

Notes

1. Visama: See Sn 1:12, note 11.

2. According to SnA, this means “abstaining from fish & meat.”

3. Durannaya. Notice that being indomitable, a “raw stench” in a discordant person, becomes a positive trait in the awakened. This sort of contrast provides the basis for the wordplay that the Sutta Nipāta occasionally uses to describe the awakened in a paradoxical way. See, for instance, the conclusion to Sn 4:13.

KN Snp 2.3 hiri (shame)

♦ 3. hirisuttaṃ (KN 5.15) n	2:3 Shame

♦ 256.	One who,
♦ hiriṃ tarantaṃ vijigucchamānaṃ,	flouting, despising
tavāhamasmi VAR iti bhāsamānaṃ.	a sense of shame,
♦ sayhāni kammāni anādiyantaṃ,	saying, “I am your friend,”
neso mamanti iti naṃ vijaññā.	but not grasping
	what he could do [to help]:
	Know him as
	“Not one of mine.”

♦ 257.	One who,
♦ ananvayaṃ VAR piyaṃ vācaṃ,	among friends,
yo mittesu pakubbati.	speaks endearing words
♦ akarontaṃ bhāsamānaṃ,	to which he doesn’t conform,
parijānanti paṇḍitā.	the wise recognize
	as speaking without doing.

♦ 258.	He’s not a friend
♦ na so mitto yo sadā appamatto,	who’s always wary,
bhedāsaṅkī randhamevānupassī.	suspecting a split,
♦ yasmiñca seti urasīva putto,	focusing just on your weakness.
sa ve mitto yo parehi abhejjo.	But him on whom you can depend,
	like a child on its parent’s breast:
	That’s a true friend
	whom others can’t split from you.

♦ 259. ♦ pāmujjakaraṇaṃ ṭhānaṃ,	Carrying one’s manly burden,
pasaṃsāvahanaṃ sukhaṃ.	the fruits & rewards develop
♦ phalānisaṃso bhāveti,	the conditions that make for joy,
vahanto porisaṃ dhuraṃ.	the bliss that brings praise.

♦ 260. ♦ pavivekarasaṃ pitvā,	Drinking the savor of seclusion,
rasaṃ upasamassa ca.	the savor of calm,
♦ niddaro hoti nippāpo,	one is freed from evil, devoid
dhammapītirasaṃ pivanti.	of distress,
	refreshed with the savor
	of rapture in the Dhamma.1
♦ hirisuttaṃ tatiyaṃ niṭṭhitaṃ.	vv. 253–257

Note

1. This last verse = Dhp 205.

See also: AN 2:31–32; AN 2:118; AN 4:32; AN 6:12; AN 7:35; AN 8:54

❧

KN Snp 2.4 maṅgala (protection)

all

♦ 4. maṅgalasuttaṃ (KN 5.16) n

2:4 Protection

This sutta is identical with Khp 5.

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho aññatarā devatā abhikkantāya rattiyā abhikkantavaṇṇā kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi. ekamantaṃ ṭhitā kho sā devatā bhagavantaṃ gāthāya ajjhabhāsi —

I have heard that at one time the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then a certain deva, in the far extreme of the night, her extreme radiance lighting up the entirety of Jeta’s Grove, went to the Blessed One. On arrival, having bowed down to him, she stood to one side. As she was standing there, she addressed him with a verse.

§1.1 – (verse)

♦ 261. ♦ “bahū devā manussā ca,	“Many devas & humans beings
maṅgalāni acintayuṃ.	give thought to protection,
♦ ākaṅkhamānā sotthānaṃ,	desiring well-being.
brūhi maṅgalamuttamaṃ”.	Tell, then, the highest protection.”

♦ 262.	The Buddha:
♦ “asevanā ca bālānaṃ,	“Not consorting with fools,
paṇḍitānañca sevanā.	consorting with the wise,
♦ pūjā ca pūjaneyyānaṃ VAR,	paying homage to those worthy of homage:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.

♦ 263. ♦ “patirūpadesavāso ca,	Living in a civilized land,
pubbe ca katapuññatā.	having made merit in the past,
♦ attasammāpaṇidhi VAR ca,	directing oneself rightly1:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.

♦ 264. ♦ “bāhusaccañca sippañca,	Broad knowledge, skill,
vinayo ca susikkhito.	well-mastered discipline,
♦ subhāsitā ca yā vācā,	well-spoken words:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.

♦ 265. ♦ “mātāpitu upaṭṭhānaṃ,	Support for one’s mother & father,2
puttadārassa saṅgaho.	assistance to one’s wife and children,
♦ anākulā ca kammantā,	consistency in one’s work:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.

♦ 266. ♦ “dānañca dhammacariyā ca,	Generosity, living in rectitude,
ñātakānañca saṅgaho.	assistance to one’s relatives,
♦ anavajjāni kammāni,	deeds that are blameless:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.

♦ 267. ♦ “āratī viratī pāpā,	Avoiding, abstaining from evil;
majjapānā ca saṃyamo.	refraining from intoxicants,
♦ appamādo ca dhammesu,	being heedful of mental qualities:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.

♦ 268. ♦ “gāravo ca nivāto ca,	Respect, humility,
santuṭṭhi ca kataññutā.	contentment, gratitude,
♦ kālena dhammassavanaṃ VAR,	hearing the Dhamma on timely occasions:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.

♦ 269. ♦ “khantī ca sovacassatā,	Patience, composure,
samaṇānañca dassanaṃ.	seeing contemplatives,
♦ kālena dhammasākacchā,	discussing the Dhamma on timely occasions:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.

♦ 270. ♦ “tapo ca brahmacariyañca,	Austerity, celibacy,
ariyasaccāna dassanaṃ.	seeing the noble truths,
♦ nibbānasacchikiriyā ca,	realizing unbinding:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.

♦ 271. ♦ “phuṭṭhassa lokadhammehi,	A mind that, when touched
cittaṃ yassa na kampati.	by the ways of the world,3
♦ asokaṃ virajaṃ khemaṃ,	is unshaken, sorrowless, dustless, at rest:
etaṃ maṅgalamuttamaṃ.	This is the highest protection.

♦ 272. ♦ “etādisāni katvāna,	When acting in this way,
sabbatthamaparājitā.	everywhere undefeated,
♦ sabbattha sotthiṃ gacchanti,	people go everywhere in well-being:
taṃ tesaṃ maṅgalamuttaman”ti.	This is their highest protection.”

♦ maṅgalasuttaṃ catutthaṃ niṭṭhitaṃ.	vv. 258–269

Notes

1. These are three of the four “wheels” leading to wealth and prosperity. See AN 4:31.

2. See AN 2:31–32.

3. Ways of the world (lokadhamma): gain, loss, status, loss of status, praise, criticism, pleasure, pain. See AN 8:6 and AN 4:192.

See also: SN 3:5; AN 3:110; AN 4:128; AN 10:17

❧

KN Snp 2.5 sūciloma (name of a yakkha)

all

♦ 5. sūcilomasuttaṃ (KN 5.17)

2:5 Suciloma

This sutta is identical with SN 10:3.

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā gayāyaṃ viharati ṭaṅkitamañce sūcilomassa yakkhassa bhavane. tena kho pana samayena kharo ca yakkho sūcilomo ca yakkho bhagavato avidūre atikkamanti. atha kho kharo yakkho sūcilomaṃ yakkhaṃ etadavoca — “eso samaṇo”ti. “neso samaṇo,	In have heard that on one occasion the Blessed One was staying in Gayā at Ṭaṁkitamañca, the haunt of Suciloma [NeedleHair] the yakkha. And on that occasion Khara [Rough] the yakkha and Suciloma the yakkha passed by not far from the Blessed One.
samaṇako eso. yāvāhaṃ jānāmi VAR yadi vā so samaṇo VAR, yadi vā so samaṇako”ti VAR .	Khara the yakkha said to Suciloma the yakkha, “That’s a contemplative.”
♦ atha kho sūcilomo yakkho yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavato kāyaṃ upanāmesi. atha kho bhagavā kāyaṃ apanāmesi. atha kho sūcilomo yakkho bhagavantaṃ etadavoca — “bhāyasi maṃ,	“That’s not a contemplative. That’s a fake contemplative. I’ll find out whether that’s a contemplative or a fake contemplative.”
samaṇā”ti? “na khvāhaṃ taṃ, āvuso, bhāyāmi; api ca te sapphasso pāpako”ti.	So Suciloma the yakkha approached the Blessed One and on arrival leaned his body up against the Blessed One. The Blessed One leaned his body away. So Suciloma the yakkha said to the Blessed One, “Are you afraid of me, contemplative?”
♦ “pañhaṃ taṃ,	“No, I’m not afraid of you, friend, just that your touch is evil.”
samaṇa, pucchissāmi. sace me na byākarissasi, cittaṃ vā te khipissāmi, hadayaṃ vā te phālessāmi, pādesu vā gahetvā pāragaṅgāya khipissāmī”ti.	“I will ask you a question, contemplative. If you can’t answer me, I will hurl out your mind or rip open your heart or, grabbing you by the feet, hurl you across the Ganges.”

♦ “na khvāhaṃ taṃ, āvuso, passāmi sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya yo me cittaṃ vā khipeyya hadayaṃ vā phāleyya pādesu vā gahetvā pāragaṅgāya khipeyya. api ca tvaṃ, āvuso, puccha yadākaṅkhasī”ti.	“My friend, I see no one in the cosmos with its devas, Māras, & Brahmās, its contemplatives & brahmans, its royalty & commonfolk, who could hurl out my mind or rip open my heart or, grabbing me by the feet, hurl me across the Ganges. But nevertheless, ask me what you wish.”

§1.2 – (verse)

atha kho sūcilomo yakkho bhagavantaṃ gāthāya ajjhabhāsi —	So Suciloma the yakkha addressed the Blessed One in verse:

♦ 273. ♦ “rāgo ca doso ca kutonidānā,	Passion & aversion
aratī ratī lomahaṃso kutojā.	come from what cause?
♦ kuto samuṭṭhāya manovitakkā,	Displeasure, delight,
kumārakā dhaṅkamivossajanti”.	horripilation
	are born from what?
	Arising from what
	do thoughts fling the mind around,
	as boys, a (captive) crow?

♦ 274.	The Buddha:
♦ “rāgo ca doso ca itonidānā,	Passion & aversion
aratī ratī lomahaṃso itojā.	come from this1 as a cause;
♦ ito samuṭṭhāya manovitakkā,	displeasure, delight,
kumārakā dhaṅkamivossajanti.	horripilation
	are born from this;
	arising from this
	thoughts fling the mind around,
	as boys, a (captive) crow:

♦ 274. ♦ “snehajā attasambhūtā,	They’re born from affection
nigrodhasseva khandhajā.	arisen from the mind,
♦ puthū visattā kāmesu,	from oneself,2
māluvāva vitatāvane.	like the trunk-born (shoots)
	of a banyan tree,
	thick, attached to sensuality,
♦ 275.	like a māluva vine spread in a forest.
♦ “ye naṃ pajānanti yatonidānaṃ,	Those who discern where it’s born
te naṃ vinodenti suṇohi yakkha.	drive it out—listen, yakkha!
♦ te duttaraṃ oghamimaṃ taranti,	They cross over this flood,
atiṇṇapubbaṃ apunabbhavāyā”ti.	so hard to cross,
	never crossed before,
	for the sake of no further becoming.
♦ sūcilomasuttaṃ pañcamaṃ niṭṭhitaṃ.	vv. 270–273

Notes

1. According to SnA, “this” is one’s own self-state (attabhāva), left unidentified in the verse. However, it seems more likely that “this” refers to the affection born, in turn, from one’s own mind/self (see note 2) as mentioned after the simile of the boys with the captive crow. See DN 21, Sn 4:11, and the introduction to MN 18.

2. “The mind, oneself”: Two meanings of the word, attan.

See also: Dhp 1-2; Dhp 347; Ud 1:7; Ud 4:4

❧

KN Snp 2.6 dhamma-cariya (the Dhamma-life)

♦ 6. dhammacariyasuttaṃ (KN 5.18) n	2:6 The Dhamma Life

♦ 276. ♦ dhammacariyaṃ brahmacariyaṃ,	Living the Dhamma life,
etadāhu vasuttamaṃ.	living the holy life:
♦ pabbajitopi ce hoti,	This, they say, is the highest power.
agārā anagāriyaṃ.	But if, having gone forth
	from home into homelessness,

♦ 277. ♦ so ce mukharajātiko,	you are harsh-mouthed,
vihesābhirato mago.	delighting in injury, a stupid beast,
♦ jīvitaṃ tassa pāpiyo,	your life is more evil.
rajaṃ vaḍḍheti attano.	You increase your own dust.

♦ 278. ♦ kalahābhirato bhikkhu,	A monk delighting in quarrels,
mohadhammena āvuto.	shrouded under delusion,
♦ akkhātampi na jānāti,	doesn’t know the Dhamma
dhammaṃ buddhena desitaṃ.	even when proclaimed by the Awakened One.

♦ 279. ♦ vihesaṃ bhāvitattānaṃ,	Injuring those developed in mind,1
avijjāya purakkhato.	he, surrounded by ignorance,
♦ saṃkilesaṃ na jānāti,	doesn’t know defilement
maggaṃ nirayagāminaṃ.	to be the path
♦ 280.	that leads to hell.
♦ vinipātaṃ samāpanno,	Arriving at deprivation,
gabbhā gabbhaṃ tamā tamaṃ.	from womb to womb,
♦ sa ve tādisako bhikkhu,	from darkness to darkness,
pecca dukkhaṃ nigacchati.	a monk of this sort, after death,
♦ 281.	comes to suffering.
♦ gūthakūpo yathā assa,	Just like a cesspit, full, used for many years,
sampuṇṇo gaṇavassiko.	one of this sort, befouled,
♦ yo ca evarūpo assa, dubbisodho hi sāṅgaṇo.	would be hard to clean.

♦ 282. ♦ yaṃ evarūpaṃ jānātha,	Monks, whoever you know
bhikkhavo gehanissitaṃ.	to be like this,
♦ pāpicchaṃ pāpasaṅkappaṃ,	depending on homes,
pāpāacāragocaraṃ.	evil in his desires,
	evil in his resolves,
	evil in behavior & range,

♦ 283. ♦ sabbe samaggā hutvāna,	all of you, united, shun him.
abhinibbajjiyātha VAR naṃ.	Sweep away the sweepings,
♦ kāraṇḍavaṃ VAR niddhamatha,	throw away the trash,
kasambuṃ apakassatha VAR .	then remove the chaff:

♦ 284. ♦ tato palāpe VAR vāhetha,	non-contemplatives
assamaṇe samaṇamānine.	who think they’re contemplatives.
♦ niddhamitvāna pāpicche,	Having swept away those of evil desires, evil
pāpāacāragocare.	in behavior & range,

♦ 285. ♦ suddhā suddhehi saṃvāsaṃ,	then pure, affiliate mindfully
kappayavho patissatā.	with the pure.
♦ tato samaggā nipakā,	Then, united, astute,
dukkhassantaṃ karissathāti.	you will put an end
	to suffering & stress.2
♦ dhammacariyasuttaṃ VAR chaṭṭhaṃ niṭṭhitaṃ.	vv. 274–283

Notes

1. According to MN 36, “developed in mind” means able to experience painful feelings without their invading and remaining in the mind.

2. These last two verses are quoted in the Milinda Pañhā.

See also: SN 35:200; AN 3:83; AN 3:129; AN 8:13–14; Ud 5:5

❧

KN Snp 2.7 brāhmaṇa-dhammika (brahmin-principles)

all

♦ 7. brāhmaṇadhammikasuttaṃ (KN 5.19) n	2:7 Brahman Principles

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho sambahulā kosalakā brāhmaṇamahāsālā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinnā kho te brāhmaṇamahāsālā bhagavantaṃ etadavocuṃ — “sandissanti nu kho, bho gotama, etarahi brāhmaṇā porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhamme”ti? “na kho, brāhmaṇā, sandissanti etarahi brāhmaṇā porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhamme”ti. “sādhu no bhavaṃ gotamo porāṇānaṃ brāhmaṇānaṃ brāhmaṇadhammaṃ bhāsatu, sace bhoto gotamassa agarū”ti. “tena hi, brāhmaṇā, suṇātha, sādhukaṃ manasi karotha, bhāsissāmī”ti. “evaṃ, bho”ti kho te brāhmaṇamahāsālā bhagavato paccassosuṃ. bhagavā etadavoca —	I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then many Kosalan brahmans of great means—old, aged, advanced in years, having come to the last stage of life—approached the Blessed One. On arrival, they exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, they said to him, “Master Gotama, do brahmans at present live in conformity with the brahman principles of ancient brahmans?”
	“No, brahmans. Brahmans at present don’t live in conformity with the brahman principles of ancient brahmans.”
	“It would be good if Master Gotama described the brahman principles of ancient brahmans, if it wouldn’t burden him.”
	“In that case, brahmans, listen and pay close attention. I will speak.”
	“As you say, master,” the brahmans of great means responded to the Blessed One.
	The Blessed One said:

§1.3 – (verse)

♦ 286. ♦ “isayo pubbakā āsuṃ,	Seers, before, were austere
saññatattā tapassino.	& restrained in mind.
♦ pañca kāmaguṇe hitvā,	Abandoning the five strings of sensuality,
attadatthamacārisuṃ.	they practiced for their own benefit.

♦ 287. ♦ “na pasū brāhmaṇānāsuṃ,	They had no cattle,
na hiraññaṃ na dhāniyaṃ.	no gold,
♦ sajjhāyadhanadhaññāsuṃ,	no wealth.
brahmaṃ nidhimapālayuṃ.	They had study
	as their wealth.
	They protected the Brahmā treasure.1

♦ 288. ♦ “yaṃ nesaṃ pakataṃ āsi,	They did not despise what was prepared for them:
dvārabhattaṃ upaṭṭhitaṃ.	food set at doors, prepared out of conviction
♦ saddhāpakatamesānaṃ, dātave tadamaññisuṃ.	for those who seek.

♦ 289. ♦ “nānārattehi vatthehi,	Prosperous lands & kingdoms
sayanehāvasathehi ca.	honored brahmans with multi-colored clothes,
♦ phītā janapadā raṭṭhā, te namassiṃsu brāhmaṇe.	bedding, & dwellings.

♦ 290. ♦ “avajjhā brāhmaṇā āsuṃ,	Brahmans
ajeyyā dhammarakkhitā.	protecting their principles,
♦ na ne koci nivāresi,	protected by law,2
kuladvāresu sabbaso.	were not to be violated,
	not to be beaten.
	No one could block them
♦ 291.	from the doors of any home.
♦ “aṭṭhacattālīsaṃ vassāni,	For 48 years (young brahmans)
(komāra) brahmacariyaṃ cariṃsu te.	followed the holy life.
♦ vijjācaraṇapariyeṭṭhiṃ,	Brahmans of old practiced the search
acaruṃ brāhmaṇā pure.	for knowledge & conduct.

♦ 292. ♦ “na brāhmaṇā aññamagamuṃ,	Brahmans went to no other (caste),3
napi bhariyaṃ kiṇiṃsu te.	nor did they buy their wives.
♦ sampiyeneva saṃvāsaṃ,	Living together from mutual love,
saṅgantvā samarocayuṃ.	having come together, they found joy together.

♦ 293. ♦ “aññatra tamhā samayā,	Aside from the time
utuveramaṇiṃ pati.	after menstruation,
♦ antarā methunaṃ dhammaṃ,	brahmans didn’t engage
nāssu gacchanti brāhmaṇā.	in copulation.

♦ 294. ♦ “brahmacariyañca sīlañca,	They praised:
ajjavaṃ maddavaṃ tapaṃ.	the holy life, virtue,
♦ soraccaṃ avihiṃsañca,	being straightforward, mild, austere,
khantiñcāpi avaṇṇayuṃ.	composed, harmless, enduring.

♦ 295. ♦ “yo nesaṃ paramo āsi,	The foremost brahman among them,
brahmā daḷhaparakkamo.	firm in perseverance,
♦ sa vāpi methunaṃ dhammaṃ,	didn’t engage in copulation
supinantepi nāgamā.	even in a dream.

♦ 296. ♦ “tassa vattamanusikkhantā,	Those imitating his practice
idheke viññujātikā.	praised the holy life, virtue,
♦ brahmacariyañca sīlañca, khantiñcāpi avaṇṇayuṃ.	& endurance.

♦ 297. ♦ “taṇḍulaṃ sayanaṃ vatthaṃ,	They asked for rice, bedding, cloth,
sappitelañca yāciya.	butter & oil.
♦ dhammena samodhānetvā,	Having collected all that
tato yaññamakappayuṃ.	in line with rectitude,
	from that
♦ 298.	they performed the sacrifice.
♦ “upaṭṭhitasmiṃ yaññasmiṃ,	And in setting up the sacrifice,
nāssu gāvo haniṃsu te.	they didn’t harm cows.
♦ yathā mātā pitā bhātā,	“Like a mother, father,
aññe vāpi ca ñātakā.	brother, or other relative,
♦ gāvo no paramā mittā,	cows are our foremost friends.
yāsu jāyanti osadhā.	From them comes medicine.

♦ 299. ♦ “annadā baladā cetā,	They give food, strength,
vaṇṇadā sukhadā tathā VAR .	beauty, & happiness.”
♦ etamatthavasaṃ ñatvā,	Knowing this line of reasoning,
nāssu gāvo haniṃsu te.	they didn’t harm cows.

♦ 300. ♦ “sukhumālā mahākāyā,	Delicate, with large bodies,
vaṇṇavanto yasassino.	beautiful, prestigious,
♦ brāhmaṇā sehi dhammehi,	brahmans were committed to standards
kiccākiccesu ussukā.	of what should & shouldn’t be done
♦ yāva loke avattiṃsu,	in line with their principles.
sukhamedhitthayaṃ pajā.	As long as this lasted in the world,
	humanity prospered in happiness.

♦ 301. ♦ “tesaṃ āsi vipallāso,	But a perversion came among them.
disvāna aṇuto aṇuṃ.	Seeing, little by little,
♦ rājino ca viyākāraṃ,	the splendor of kings—
nāriyo samalaṅkatā.	women well-ornamented,

♦ 302. ♦ “rathe cājaññasaṃyutte,	chariots yoked to thoroughbreds,
sukate cittasibbane.	well-made, with elaborate embroideries,
♦ nivesane nivese ca,	houses & homes,
vibhatte bhāgaso mite.	well-proportioned, planned & laid out
♦ 303.	lavish human wealth,
♦ “gomaṇḍalaparibyūḷhaṃ,	surrounded by circles of cows,
nārīvaragaṇāyutaṃ.	joined with groups of excellent women—
♦ uḷāraṃ mānusaṃ bhogaṃ, abhijjhāyiṃsu brāhmaṇā.	the brahmans grew greedy.

♦ 304. ♦ “te tattha mante ganthetvā,	Having composed chants there,
okkākaṃ tadupāgamuṃ.	they went up to Okkāka.
♦ pahūtadhanadhaññosi,	“You have much wealth & grain.
yajassu bahu te vittaṃ.	Sacrifice! Much is your property!


♦ yajassu bahu te dhanaṃ.	Sacrifice! Much is your wealth!”

♦ 305. ♦ “tato ca rājā saññatto,	Then the king, lord of charioteers,
brāhmaṇehi rathesabho.	induced by the brahmans,
♦ assamedhaṃ purisamedhaṃ,	having performed these sacrifices—
sammāpāsaṃ vājapeyyaṃ niraggaḷaṃ.	the horse sacrifice, the human sacrifice,
♦ ete yāge yajitvāna,	sammāpāsa, vājapeyya, & niraggaḷa4—
brāhmaṇānamadā dhanaṃ.	gave the brahmans wealth:

♦ 306. ♦ “gāvo sayanañca vatthañca,	cows, bedding, clothes,
nāriyo samalaṅkatā.	women adorned,
♦ rathe cājaññasaṃyutte,	chariots yoked to thoroughbreds,
sukate cittasibbane.	well-made, with elaborate embroideries,

♦ 307. ♦ “nivesanāni rammāni,	Having had delightful homes,
suvibhattāni bhāgaso.	well-proportioned, filled throughout5
♦ nānādhaññassa pūretvā,	with various grains,
brāhmaṇānamadā dhanaṃ.	he gave the brahmans wealth.

♦ 308. ♦ “te ca tattha dhanaṃ laddhā,	And they, receiving the wealth there,
sannidhiṃ samarocayuṃ.	found joy together in hoarding it.
♦ tesaṃ icchāvatiṇṇānaṃ,	Overcome by desire,
bhiyyo taṇhā pavaḍḍhatha.	their craving grew more.
♦ te tattha mante ganthetvā,	Having composed chants there,
okkākaṃ punamupāgamuṃ.	they went up to Okkāka again.

♦ 309. ♦ “yathā āpo ca pathavī ca,	“Like water & earth,
hiraññaṃ dhanadhāniyaṃ.	gold, wealth, & grain,
♦ evaṃ gāvo manussānaṃ,	are cows to human beings.
parikkhāro so hi pāṇinaṃ.	This is a requisite for beings.
♦ yajassu bahu te vittaṃ,	Sacrifice! Much is your property!
yajassu bahu te dhanaṃ.	Sacrifice! Much is your wealth!”

♦ 310. ♦ “tato ca rājā saññatto,	Then the king, lord of charioteers,
brāhmaṇehi rathesabho.	induced by the brahmans,
♦ nekā satasahassiyo,	killed in a sacrifice
gāvo yaññe aghātayi.	many hundred-thousands of cows.
	The cows—
	meek like sheep,
	giving milk by the bucket—
♦ 311.	hadn’t,
♦ “na pādā na visāṇena,	with their hooves or horns or
nāssu hiṃsanti kenaci.	anything else, done
♦ gāvo eḷakasamānā,	anyone
soratā kumbhadūhanā.	any harm.
♦ tā visāṇe gahetvāna,	But the king,
rājā satthena ghātayi.	grabbing them by the horns,
	killed them with a knife.

♦ 312. ♦ “tato devā pitaro ca VAR,	Then the devas, the Fathers,
indo asurarakkhasā.	Indra, and rakkhasas
♦ adhammo iti pakkanduṃ,	cried out,
yaṃ satthaṃ nipatī gave.	“An injustice!”
	when the knife fell on the cows.

♦ 313. ♦ “tayo rogā pure āsuṃ,	Three were the diseases before then:
icchā anasanaṃ jarā.	desire, hunger, & aging.
♦ pasūnañca samārambhā,	But from violence against cattle
aṭṭhānavutimāgamuṃ.	came ninety-eight.

♦ 314. ♦ “eso adhammo daṇḍānaṃ,	This injustice of violence
okkanto purāṇo ahu.	has come down as ancient.
♦ adūsikāyo haññanti,	The innocent are killed;
dhammā dhaṃsanti VAR yājakā.	the sacrificers fall away
♦ 315.	from the Dhamma.
♦ “evameso aṇudhammo,	This tradition—ancient, vile—
porāṇo viññugarahito.	is criticized by the observant.
♦ yattha edisakaṃ passati,	Where people see such a thing,
yājakaṃ garahatī VAR jano.	they criticize the sacrificer.

♦ 316. ♦ “evaṃ dhamme viyāpanne,	With the Dhamma perishing in this way,
vibhinnā suddavessikā.	merchants are split from workers,
♦ puthū vibhinnā khattiyā,	noble warriors are split far apart,
patiṃ bhariyāvamaññatha.	the wife despises the husband.

♦ 317. ♦ “khattiyā brahmabandhū ca,	Noble warriors, kinsman of Brahmā,
ye caññe gottarakkhitā.	and any others protected by clan,
♦ jātivādaṃ niraṃkatvā VAR,	repudiating the doctrine of their birth, fall
kāmānaṃ vasamanvagun”ti.	under sensuality’s
	sway.
♦ evaṃ vutte, te brāhmaṇamahāsālā bhagavantaṃ etadavocuṃ — “abhikkantaṃ, bho gotama...pe. ... upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete saraṇaṃ gate”ti.	When this was said, those brahmans of great means said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. We go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember us as lay followers who have gone for refuge from this day forward, for life.”

♦ brāhmaṇadhammikasuttaṃ sattamaṃ niṭṭhitaṃ.	vv. 284–315

Notes

1. According to SnA, “Brahmā treasure” refers to such mind states as the development of goodwill. See Sn 1:8, note 1.

2. “Protecting their principles, protected by law”: two possible meanings of dhamma-rakkhitā. SnA explains this term with reference to the Dhamma passage, “The Dhamma protects those who live by the Dhamma.” (Thag 4:10)

3. I.e., in choosing their wives. See AN 5:191.

4. Three types of sacrifice defined by details in the equipment used.

5. Reading sabbaso with the Thai edition. The other editions read bhāgaso, “laid out.”

See also: MN 60; MN 93; SN 3:9; AN 5:191

❧

KN Snp 2.8 nāvā (boat)

♦ 8. nāvāsuttaṃ (KN 5.20) n n

2:8 A Boat

Although often lost in translation, the overall structure of this poem is clearly articulated in the Pali. The first seven verses—coming under the “because” (yasmā)—state reasons, while the last verse, under the “so” (tasmā), draws the conclusion: Find a good teacher and practice the Dhamma.

♦ 318.	Because:
♦ yasmā hi dhammaṃ puriso vijaññā,	When you honor
indaṃva naṃ devatā pūjayeyya.	—as the devas, Indra—
♦ so pūjito tasmi pasannacitto,	one from whom
bahussuto pātukaroti dhammaṃ.	you might learn the Dhamma,
	he, learned, honored,
	confident in you,
♦ 319.	shows you the Dhamma.
♦ tadaṭṭhikatvāna nisamma dhīro,	You, enlightened, heedful,
dhammānudhammaṃ paṭipajjamāno.	befriending a teacher like that,
♦ viññū vibhāvī nipuṇo ca hoti,	practicing the Dhamma
yo tādisaṃ bhajati appamatto.	in line with the Dhamma,
	pondering,
	giving it priority,
	become
	knowledgeable,
	clear-minded,
♦ 320.	subtle.
♦ khuddañca bālaṃ upasevamāno,	But if you consort with a piddling fool
anāgatatthañca usūyakañca.	who’s envious,
♦ idheva dhammaṃ avibhāvayitvā,	hasn’t come to the goal,
avitiṇṇakaṅkho maraṇaṃ upeti.	you’ll go to death
	without
	having cleared up
	the Dhamma right here,
	with
♦ 321.	your doubts unresolved.
♦ yathā naro āpagamotaritvā,	Like a man gone down to a river—
mahodakaṃ salilaṃ sīghasotaṃ.	turbulent, flooding, swift-flowing—
♦ so vuyhamāno anusotagāmī,	and swept away in the current:
kiṃ so pare sakkhati tārayetuṃ.	How can he help others across?

♦ 322.	Even so:
♦ tatheva dhammaṃ avibhāvayitvā,	He who hasn’t
bahussutānaṃ anisāmayatthaṃ.	cleared up the Dhamma,
♦ sayaṃ ajānaṃ avitiṇṇakaṅkho,	attended to the meaning
kiṃ so pare sakkhati nijjhapetuṃ.	of what the learned say,
	crossed over his own doubts:
	How can he get others
	to comprehend?

♦ 323. ♦ yathāpi nāvaṃ daḷhamāruhitvā,	But as one who’s embarked
phiyena VAR rittena samaṅgibhūto.	on a sturdy boat,
♦ so tāraye tattha bahūpi aññe,	with rudder & oars,
tatrūpayaññū kusalo mutīmā VAR .	would—thoughtful, skillful,
	knowing the needed techniques—
	carry many others across,

♦ 324. ♦ evampi yo vedagu bhāvitatto,	even so
bahussuto hoti avedhadhammo.	an attainer-of-knowledge, learned,
♦ so kho pare nijjhapaye pajānaṃ,	developed in mind,1 unwavering
sotāvadhānūpanisūpapanne.	can get other people to comprehend—
	when the conditions have arisen
	for them to lend ear.

♦ 325.	So:
♦ tasmā have sappurisaṃ bhajetha,	You should befriend
medhāvinañceva bahussutañca.	a person of integrity—
♦ aññāya atthaṃ paṭipajjamāno,	learned, intelligent.
viññātadhammo sa sukhaṃ VAR labhethāti.	Practicing so
	as to know the goal,
	when you’ve experienced the Dhamma,
	you get bliss.
♦ nāvāsuttaṃ aṭṭhamaṃ niṭṭhitaṃ.	vv. 316–323

Note

1. According to MN 36, “developed in mind” means able to experience painful feelings without their invading and remaining in the mind.

KN Snp 2.9 kiṃ-sīla (with What-Virtue?)

♦ 9. kiṃsīlasuttaṃ (KN 5.21) n

2:9 With What Virtue?

This sutta mentions the metaphorical notion of “heartwood” (sāra) three times. Although sāra as a metaphor is often translated as “essence,” this misses some of the metaphor’s implications. When x is said to have y as its heartwood, that means that the proper development of x yields y, and that y is the most valuable part of x—just as a tree, as it matures, develops heartwood, and the heartwood is the most valuable part of the tree.

♦ 326. ♦ “kiṃsīlo kiṃsamācāro,	“With what virtue,
kāni kammāni brūhayaṃ.	what behavior,
♦ naro sammā niviṭṭhassa,	nurturing what actions,
uttamatthañca pāpuṇe”.	would a person become rightly based
♦ 327.	and attain the ultimate goal?”
♦ “vuḍḍhāpacāyī anusūyako siyā,	“One should be respectful
kālaññū VAR cassa garūnaṃ VAR dassanāya.	of one’s superiors1
♦ dhammiṃ kathaṃ erayitaṃ khaṇaññū,	& not envious;
suṇeyya sakkacca subhāsitāni.	should have a sense of the time
	for seeing teachers;2
	should value the opportunity
	when a talk on Dhamma’s in progress;
	should listen intently
♦ 328.	to well-spoken words;
♦ “kālena gacche garūnaṃ sakāsaṃ,	should go at the proper time,
thambhaṃ niraṃkatvā VAR nivātavutti.	humbly, casting off arrogance,
♦ atthaṃ dhammaṃ saṃyamaṃ brahmacariyaṃ,	to one’s teacher’s presence;
anussare ceva samācare ca.	should both recollect & follow
	the Dhamma, its meaning,
	restraint, & the holy life.

♦ 329. ♦ “dhammārāmo dhammarato,	Delighting in Dhamma,
dhamme ṭhito dhammavinicchayaññū.	savoring Dhamma,
♦ nevācare dhammasandosavādaṃ,	established in Dhamma,
tacchehi nīyetha subhāsitehi.	with a sense of how
	to investigate Dhamma,
	one should not speak in ways
	destructive of Dhamma,3
	should guide oneself
	with true, well-spoken words.

♦ 330.	Shedding
♦ “hassaṃ jappaṃ paridevaṃ padosaṃ,	laughter,chattering,
māyākataṃ kuhanaṃ giddhi mānaṃ.	lamentation, hatred,
♦ sārambhaṃ kakkasaṃ kasāvañca mucchaṃ VAR,	deception, deviousness,
hitvā care vītamado ṭhitatto.	greed, pride,
	confrontation, roughness,
	astringency, infatuation,
	one should go about free
	of intoxication,
	with steadfast mind.

♦ 331. ♦ “viññātasārāni subhāsitāni,	Understanding’s the heartwood
sutañca viññāta-samādhi-sāraṃ.	of well-spoken words;
♦ na tassa paññā ca sutañca vaḍḍhati,	concentration, the heartwood
yo sāhaso hoti naro pamatto.	of learning & understanding.
	When a person is hasty & heedless
	his discernment & learning
	don’t grow.

♦ 332.

♦ “dhamme ca ye ariyapavedite ratā,	While those who delight
	in the Dhamma taught by the noble ones,
♦ anuttarā te vacasā manasā kammunā ca.	are unsurpassed
	in word, action, & mind.
♦ te santisoraccasamādhisaṇṭhitā,	They, established in
	calm,
♦ sutassa paññāya ca sāramajjhagū”ti.	composure, &
	concentration,
	have reached
	what discernment & learning
	have as their heartwood.”4
♦ kiṃsīlasuttaṃ navamaṃ niṭṭhitaṃ.	vv. 324–330

Notes

1. According to SnA, one’s superiors include those who have more wisdom than oneself, more skill in concentration and other aspects of the path than oneself, and those senior to oneself.

2. SnA says that the right time to see a teacher is when one is overcome with passion, aversion, and delusion, and cannot find a way out on one’s own. This echoes a passage in AN 6:26, in which Ven. Mahā Kaccāna says that the right time to visit a “monk worthy of esteem” is when one needs help in overcoming any of the five hindrances or when one doesn’t yet have an appropriate theme to focus on to put an end to the mind’s effluents.

3. SnA equates “words destructive of the Dhamma” with “animal talk.” See the discussion under Pācittiya 85 in The Buddhist Monastic Code.

4. The heartwood of learning & discernment is release. See MN 29 and 30.

See also: MN 29–30; AN 5:151; AN 5:202; AN 6:86; AN 8:53; AN 10:58; Thag 5:10

❧

KN Snp 2.10 uṭṭhāna (Initiative)

♦ 10. uṭṭhānasuttaṃ (KN 5.22) n	2:10 Initiative

♦ 333.	Get up!
♦ uṭṭhahatha nisīdatha,	Sit up!
ko attho supitena vo.	What’s your need for sleep?
♦ āturānañhi kā niddā,	And what sleep is there for the afflicted,
sallaviddhāna ruppataṃ.	pierced by the arrow,
	oppressed?

♦ 334.	Get up!
♦ uṭṭhahatha nisīdatha,	Sit up!
daḷhaṃ sikkhatha santiyā.	Train firmly for the sake of peace.
♦ mā vo pamatte viññāya,	Don’t let the king of death,
maccurājā amohayittha vasānuge.	—seeing you heedless—
	deceive you,
	bring you under his sway.

♦ 335. ♦ yāya devā manussā ca,	Cross over the attachment
sitā tiṭṭhanti atthikā.	to which human & heavenly beings
♦ tarathetaṃ visattikaṃ,	remain, desiring,
khaṇo vo VAR mā upaccagā.	tied.
♦ khaṇātītā hi socanti,	Don’t let the moment pass by.
nirayamhi samappitā.	Those for whom the moment is past
	grieve, consigned to hell.

♦ 336. ♦ pamādo rajo pamādo,	Heedlessness is
pamādānupatito rajo.	dust, dust
♦ appamādena vijjāya,	comes from heedlessness,
abbahe VAR sallamattanoti.	has heedlessness
	on its heels.
	Through heedfulness & clear knowing
	you’d remove
	your own arrow.
♦ uṭṭhānasuttaṃ dasamaṃ niṭṭhitaṃ.	vv. 331–334

See also: Dhp 21–32; Dhp 315; SN 3:17; SN 36:6; AN 4:37; Thag 1:84; Thag 2:37

❧

KN Snp 2.11 rāhula

♦ 11. rāhulasuttaṃ (KN 5.23)	2:11 Rāhula

♦ 337.	“From living with him often
♦ “kacci abhiṇhasaṃvāsā,	do you not despise the wise man?
nāvajānāsi paṇḍitaṃ.	Is the one who holds up the torch
♦ ukkādhāro VAR manussānaṃ,	for human beings
kacci apacito tayā” VAR .	honored by you?”

♦ 338. ♦ “nāhaṃ abhiṇhasaṃvāsā,	“From living with him often
avajānāmi paṇḍitaṃ.	I don’t despise the wise man.
♦ ukkādhāro manussānaṃ,	The one who holds up the torch
niccaṃ apacito mayā”.	for human beings
	is honored by me.”
♦ 339.	* * *
♦ “pañca kāmaguṇe hitvā,	“Abandoning the five strings of sensuality,
piyarūpe manorame.	endearing, charming,
♦ saddhāya gharā nikkhamma,	going forth from home
dukkhassantakaro bhava.	through conviction,
	be one who puts an end
	to suffering & stress.

♦ 340. ♦ “mitte bhajassu kalyāṇe,	Cultivate admirable friends
pantañca sayanāsanaṃ.	and an isolated dwelling,
♦ vivittaṃ appanigghosaṃ,	secluded, with next-to-no noise.
mattaññū hohi bhojane.	Know moderation in eating.

♦ 341. ♦ “cīvare piṇḍapāte ca,	Robe, alms-food,
paccaye sayanāsane.	requisites, dwellings:
♦ etesu taṇhaṃ mākāsi,	Don’t create craving for these.
mā lokaṃ punarāgami.	Don’t be one who returns to the world.

♦ 342. ♦ “saṃvuto pātimokkhasmiṃ,	Restrained in the Pāṭimokkha
indriyesu ca pañcasu.	and the five faculties,
♦ sati kāyagatātyatthu,	have mindfulness immersed in the body,
nibbidābahulo bhava.	be one who’s cultivated disenchantment.

♦ 343. ♦ “nimittaṃ parivajjehi,	Avoid the theme of beauty,
subhaṃ rāgūpasañhitaṃ.	connected with passion.
♦ asubhāya cittaṃ bhāvehi,	Develop the mind in the unattractive—
ekaggaṃ susamāhitaṃ.	gathered into one,1 well-centered.

♦ 344. ♦ “animittañca bhāvehi,	Develop the themeless.2
mānānusayamujjaha.	Give up obsession with conceit.
♦ tato mānābhisamayā,	Then, from having broken through conceit,
upasanto carissatī”ti.	you will go about,
	stilled.”
♦ itthaṃ sudaṃ bhagavā āyasmantaṃ rāhulaṃ imāhi gāthāhi abhiṇhaṃ ovadatīti.	In this way, the Blessed One often instructed Ven. Rāhula3 with these verses.

♦ rāhulasuttaṃ ekādasamaṃ niṭṭhitaṃ.	vv. 335–342

Notes

1. Ek’agga, reading agga in the sense of “gathering place.”

2. On the themeless concentration, see MN 121 and SN 41:7.

3. At AN 1:148 (1:209) the Buddha cites Ven. Rāhula, his son, as being foremost among the monks in his desire for training.

See also: MN 61; MN 62; MN 147; Thag 4:8

❧

KN Snp 2.12 nigrodhakappa (Vangisa's preceptor)

all

♦ 12. nigrodhakappasuttaṃ (KN 5.24)	2:12 Vaṅgīsa

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā āḷaviyaṃ viharati aggāḷave cetiye. tena kho pana samayena āyasmato vaṅgīsassa upajjhāyo nigrodhakappo nāma thero aggāḷave cetiye aciraparinibbuto hoti. atha kho āyasmato vaṅgīsassa rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi — “parinibbuto nu kho me upajjhāyo udāhu no parinibbuto”ti?	I have heard that on one occasion the Blessed One was staying near Āḷavī at the Aggāḷava shrine. And on that occasion Ven. Vaṅgīsa’s1 preceptor, an elder named Nigrodha Kappa, had recently totally unbound at the Aggāḷava shrine. Then as Ven. Vaṅgīsa was alone in seclusion, this train of thought arose in his awareness: “Has my preceptor totally unbound, or has he not totally unbound?”
atha kho āyasmā vaṅgīso sāyanhasamayaṃ paṭisallānā vuṭṭhito yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho āyasmā vaṅgīso bhagavantaṃ etadavoca — “idha mayhaṃ, bhante, rahogatassa paṭisallīnassa evaṃ cetaso parivitakko udapādi — ‘parinibbuto nu kho me upajjhāyo, udāhu no parinabbuto’”ti.	Then, emerging from his seclusion in the late afternoon, Ven. Vaṅgīsa went to the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he said to the Blessed One, “Just now, as I was alone in seclusion, this train of thought arose in my awareness: ‘Has my preceptor totally unbound, or has he not totally unbound?’”
atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi —	Then, arranging his robe over one shoulder and placing his hands palm-to-palm over his heart toward the Blessed One, Ven. Vaṅgīsa addressed the Blessed One in verses:

§1.4 – (verse)

♦ 345. ♦ “pucchāma VAR satthāramanomapaññaṃ,	“We ask the Teacher of supreme discernment,
diṭṭheva dhamme yo vicikicchānaṃ chettā.	who has cut off uncertainty in the here-&-now:
♦ aggāḷave kālamakāsi bhikkhu,	A monk has died at the Aggāḷava shrine—
ñāto yasassī abhinibbutatto.	well-known, prestigious, with mind fully unbound.

♦ 346. ♦ “nigrodhakappo iti tassa nāmaṃ,	Nigrodha Kappa was his name,
tayā kataṃ bhagavā brāhmaṇassa.	given by you, Blessed One, to that brahman.
♦ so taṃ namassaṃ acari mutyapekkho,	He went about revering you—
āraddhavīriyo daḷhadhammadassī.	who sees the firm Dhamma—
	intent on release, with persistence aroused.

♦ 347. ♦ “taṃ sāvakaṃ sakya VAR mayampi sabbe,	Sakyan, All-around Eye,2
aññātumicchāma samantacakkhu.	we all, too, want to know of that disciple:
♦ samavaṭṭhitā no savanāya sotā,	Ready to hear are our ears.
tuvaṃ no satthā tvamanuttarosi.	You, our teacher: You are unexcelled.

♦ 348. ♦ “chindeva no vicikicchaṃ brūhi metaṃ,	Cut through our uncertainty. Tell me this,
parinibbutaṃ vedaya bhūripañña.	make known, One of discernment deep,
♦ majjheva VAR no bhāsa samantacakkhu,	that he was totally unbound.
sakkova devāna sahassanetto.	Like Thousand-eyed Sakka, in the midst of the devas,3
♦ 349.	speak, All-around Eye, in ours.
♦ “ye keci ganthā idha mohamaggā,	Here, whatever snares there are, paths
aññāṇapakkhā vicikicchaṭhānā.	of delusion, siding
♦ tathāgataṃ patvā na te bhavanti,	with not-knowing, bases
cakkhuñhi etaṃ paramaṃ narānaṃ.	of uncertainty:
	On reaching the Tathāgata, they don’t exist,
	as that Eye is the foremost of men.

♦ 350. ♦ “no ce hi jātu puriso kilese,	For if no man were ever to disperse defilements—
vāto yathā abbhadhanaṃ vihāne.	as the wind, a dark mass of clouds—
♦ tamovassa nivuto sabbaloko,	the whole world would be enveloped in darkness.
na jotimantopi narā tapeyyuṃ.	Even brilliant people wouldn’t shine bright.

♦ 351. ♦ “dhīrā ca pajjotakarā bhavanti,	But the enlightened are makers of light.
taṃ taṃ ahaṃ vīra VAR tatheva maññe.	Thus I think you’re that, enlightened one.
♦ vipassinaṃ jānamupāgamumhā VAR,	We have come to one who knows through clear-seeing.
parisāsu no āvikarohi kappaṃ.	Make Kappa shine in our assembly.

♦ 352. ♦ “khippaṃ giraṃ eraya vaggu vagguṃ,	Quickly, handsome one, stir your handsome voice.
haṃsova paggayha saṇikaṃ VAR nikūja.	Like a swan,4 stretching out (its neck), call gently
♦ bindussarena suvikappitena,	with rounded tones, well-modulated.
sabbeva te ujjugatā suṇoma.	We all listen to you, sitting upright.

♦ 353. ♦ “pahīnajātimaraṇaṃ asesaṃ,	Pleading, I shall get the pure one to speak,
niggayha dhonaṃ VAR vadessāmi dhammaṃ.	he whose birth & death are abandoned.
♦ na kāmakāro hi puthujjanānaṃ,	For people run-of-the-mill haven’t the power
saṅkheyyakāro ca VAR tathāgatānaṃ.	to bring about what they desire,
	but Tathāgatas do have the power
	to bring about what they have pondered.

♦ 354. ♦ “sampannaveyyākaraṇaṃ tavedaṃ,	This, your consummate explanation,
samujjupaññassa VAR samuggahītaṃ.	is rightly-grasped, you of discernment
♦ ayamañjalī pacchimo suppaṇāmito,	rightly straight.
mā mohayī jānamanomapañña.	This last salutation is offered:

♦ 355. ♦ “parovaraṃ VAR ariyadhammaṃ viditvā,	Knowing, don’t delude us,
mā mohayī jānamanomavīra.	one of discernment supreme.
♦ vāriṃ yathā ghammani ghammatatto,	Understanding the noble Dhamma
vācābhikaṅkhāmi sutaṃ pavassa VAR .	from high to low,
	knowing, don’t delude us,
♦ 356.	hero supreme.
♦ “yadatthikaṃ VAR brahmacariyaṃ acarī,	I long for the water of your speech
kappāyano kaccissa taṃ amoghaṃ.	as if distressed in mind by the heat in the summer.
♦ nibbāyi so ādu saupādiseso,	Rain down a torrent.5
yathā vimutto ahu taṃ suṇoma”.	Was the holy life, as led by Kappa
	in line with his aim? Was it not in any way in vain?
	Did he unbind with no fuel remaining?6
	Let us hear how he was released.”

♦ 357. (iti bhagavā) ♦ “acchecchi VAR taṇhaṃ idha nāmarūpe,	“Here he cut off craving for name-&-form,
♦ kaṇhassa VAR sotaṃ dīgharattānusayitaṃ.	the current of the Dark One, the long-time obsession.
♦ atāri jātiṃ maraṇaṃ asesaṃ,”	He has crossed over birth & death.”
♦ iccabravī bhagavā pañcaseṭṭho.	So spoke the Blessed One, excelling in five.7

♦ 358. ♦ “esa sutvā pasīdāmi,	“Hearing this, your word,
vaco te isisattama.	highest of seers,
♦ amoghaṃ kira me puṭṭhaṃ,	I am brightened & calmed.
na maṃ vañcesi brāhmaṇo.	Surely, my question was not in vain,
	nor was I deceived by the brahman.

♦ 359. ♦ “yathāvādī tathākārī,	As he spoke, so he acted:
ahu buddhassa sāvako.	He was a disciple
♦ acchidā maccuno jālaṃ,	of the One Awakened.
tataṃ māyāvino daḷhaṃ.	He has cut through
	the tough, stretched-out net
♦ 360.	of deceitful Death.
♦ “addasā bhagavā ādiṃ,	He, Kappiya, saw, Blessed One,
upādānassa kappiyo.	the beginning of clinging.
♦ accagā vata kappāyano,	He, Kappayāna,8 has gone beyond
maccudheyyaṃ suduttaran”ti.	the realm of Death
	so very hard to cross.”

♦ nigrodhakappasuttaṃ dvādasamaṃ niṭṭhitaṃ.	vv. 343–358

Notes

1. Cited in AN 1:148 (1:212) as foremost among the monks in having extemporaneous inspiration. His verses are collected in SN 8 and in Thag 21. He appears in Sn both here and at Sn 3:3.

2. From Vedic times it was customary to believe that divine beings had total vision of reality because they could see with all parts of their bodies—thus they were “all-around eyes.” At the same time, there was a belief that it was auspicious to gaze into a divine being’s eye, which meant that worshippers were content to see any part of the divine being’s body. Both of these beliefs carried over into Buddhist devotional practice. For more on this point, see DN 16, note 44. See also, Jan Gonda, Eye and Gaze in the Veda.

3. The word majjhe—“in the midst”—functions as a lamp here.

4. Reading haṁso’va with the Burmese edition.

5. Reading sutaṁ pavassa, interpreting the “u” as an “o” shortened to fit the meter.

6. The unbinding element of the arahant who has passed away. See Iti 44.

7. According to SnA, “five” here stands for the five faculties and other sets of five qualities that led to the Buddha’s awakening.

8. Kappiya, Kappayāna: Honorific forms of Kappa.

KN Snp 2.13 sammā-paribbājanīya (right-wandering)

♦ 13. sammā-paribbājanīya-suttaṃ (KN 5.25)	2:13 Right Wandering

♦ 361. ♦ “pucchāmi muniṃ pahūtapaññaṃ,	“I ask the sage of abundant discernment,
♦ tiṇṇaṃ pāraṅgataṃ parinibbutaṃ ṭhitattaṃ.	crossed over to the far shore,
♦ nikkhamma gharā panujja kāme, kathaṃ bhikkhu	totally unbound, steadfast in mind:
♦ sammā so loke paribbajeyya”.	Leaving home, rejecting sensuality,
♦ 362.	how does one wander rightly in the world?”1
(iti bhagavā)	The Buddha:
♦ “yassa maṅgalā samūhatā,	“Whoever’s omens are uprooted,
♦ uppātā supinā ca lakkhaṇā ca.	as are meteors, dreams, & marks,2
♦ so maṅgaladosavippahīno,	whose fault of omens is completely abandoned:
♦ sammā so loke paribbajeyya.	He would wander rightly in the world.

♦ 363. ♦ “rāgaṃ vinayetha mānusesu,	A monk should subdue passion
dibbesu kāmesu cāpi bhikkhu.	for sensualities human
♦ atikkamma bhavaṃ samecca dhammaṃ,	& even divine.
sammā so loke paribbajeyya.	Having gone past becoming,
	and met with the Dhamma,
	he would wander rightly in the world.

♦ 364. ♦ “vipiṭṭhikatvāna pesuṇāni,	Putting behind him
kodhaṃ kadariyaṃ jaheyya bhikkhu.	divisive tale-bearing,
♦ anurodhavirodhavippahīno,	a monk should abandon anger & meanness.
sammā so loke paribbajeyya.	With favoring & opposing
	totally abandoned,
	he would wander rightly in the world.

♦ 365. ♦ “hitvāna piyañca appiyañca,	Having abandoned dear & undear,
anupādāya anissito kuhiñci.	independent—through no-clinging—of anything at all,
♦ saṃyojaniyehi vippamutto,	fully released from fetters,
sammā so loke paribbajeyya.	he would wander rightly in the world.

♦ 366. ♦ “na so upadhīsu sārameti,	He finds no essence in acquisitions,
ādānesu vineyya chandarāgaṃ.	having subdued passion-desire for graspings,
♦ so anissito anaññaneyyo,	independent is he, by others unled:
sammā so loke paribbajeyya.	He would wander rightly in the world.

♦ 367. ♦ “vacasā manasā ca kammunā ca,	Having rightly found the Dhamma,
aviruddho sammā viditvā dhammaṃ.	he is unobstructed in speech, mind, & act.
♦ nibbānapadābhipatthayāno,	Aspiring to unbinding,
sammā so loke paribbajeyya.	he would wander rightly in the world.

♦ 368. ♦ “yo vandati manti nuṇṇameyya VAR,	A monk who’d not gloat, “He venerates me,”
akkuṭṭhopi na sandhiyetha bhikkhu.	or brood when insulted,
♦ laddhā parabhojanaṃ na majje,	or be elated on receiving food from another:
sammā so loke paribbajeyya.	He would wander rightly in the world.

♦ 369. ♦ “lobhañca bhavañca vippahāya,	Fully abandoning greed & becoming,
virato chedanabandhanā ca VAR bhikkhu.	abstaining from cutting & binding (other beings),
♦ so tiṇṇakathaṃkatho visallo,	he, having crossed over doubt, de-arrowed,
sammā so loke paribbajeyya.	he would wander rightly in the world.

♦ 370. ♦ “sāruppaṃ attano viditvā,	Having found what’s appropriate for himself,
no ca bhikkhu hiṃseyya kañci loke.	the monk wouldn’t harm anyone in the world,
♦ yathā tathiyaṃ viditvā dhammaṃ,	Having found the Dhamma as it actually is,
sammā so loke paribbajeyya.	he would wander rightly in the world.

♦ 371. ♦ “yassānusayā na santi keci,	In whom there are no obsessions,
mūlā ca VAR akusalā samūhatāse.	his unskillful roots uprooted,
♦ so nirāso VAR anāsisāno VAR,	with no longing, no
sammā so loke paribbajeyya.	expectations:
♦ 372.	He would wander rightly in the world.
♦ “āsavakhīṇo pahīnamāno,	His effluents ended, conceit abandoned,
sabbaṃ rāgapathaṃ upātivatto.	beyond reach of every road to passion,
♦ danto parinibbuto ṭhitatto,	tamed, totally unbound, steadfast in mind:
sammā so loke paribbajeyya.	He would wander rightly in the world.

♦ 373. ♦ “saddho sutavā niyāmadassī,	Convinced, learned, having seen certainty,
vaggagatesu na vaggasāri dhīro.	not following factions among those who are factious,
♦ lobhaṃ dosaṃ vineyya paṭighaṃ,	enlightened; his greed, aversion, & irritation subdued:
sammā so loke paribbajeyya.	He would wander rightly in the world.

♦ 374. ♦ “saṃsuddhajino vivaṭṭacchado,	Victorious, pure, his roof opened up,3
dhammesu vasī pāragū anejo.	a master of dhammas, gone beyond
♦ saṅkhāranirodhañāṇakusalo,	& unperturbed,
sammā so loke paribbajeyya.	skilled in the knowledge of fabrication-cessation:
♦ 375.	He would wander rightly in the world.
♦ “atītesu anāgatesu cāpi,	Gone beyond speculations
kappātīto aticcasuddhipañño.	about futures & pasts,
♦ sabbāyatanehi vippamutto,	and—having passed by—
sammā so loke paribbajeyya.	purified in his discernment,
♦ 376.	fully released from all sense-media4:
♦ “aññāya padaṃ samecca dhammaṃ,	He would wander rightly in the world.
vivaṭaṃ disvāna pahānamāsavānaṃ.	Knowing the state,
♦ sabbupadhīnaṃ parikkhayāno VAR,	meeting the Dhamma,
sammā so loke paribbajeyya”.	seeing the opened-up
	when his effluents
	are abandoned
	from the ending
	of all acquisitions:
♦ 377.	He would wander rightly in the world.”
♦ “addhā hi bhagavā tatheva etaṃ,	“Yes, Blessed One, that’s just how it is.
yo so evaṃvihārī danto bhikkhu.	Any monk dwelling thus,
♦ sabbasaṃyojanayogavītivatto VAR,	tamed, gone totally beyond
sammā so loke paribbajeyyā”ti.	all things
	conducive for fetters5:
	He would wander rightly in the world.”
♦ sammāparibbājanīyasuttaṃ terasamaṃ niṭṭhitaṃ.	vv. 359–375

Notes

1. SnA maintains that this sutta took place on the same day as the Mahāsamaya Sutta (The Great Meeting, DN 20).

2. DN 2 lists various forms of fortune telling dealing with omens, meteors, dreams, and marks as types of wrong livelihood for a monk.

3. See Ud 5:5 and Thag 6:13:

Rain soddens what’s covered

& doesn’t sodden what’s open.

So open up what’s covered up,

so that it won’t get soddened by the rain.

4. See SN 35:117 and AN 4:173.

5. Reading sabba-saṁyojaniye vītivatto with the Thai edition. The Burmese edition reads sabba-saṁyojanayoga vīticatto, “totally released from all yoking to fetters.”

❧

KN Snp 2.14 dhammika (name of lay follower)

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♦ 14. dhammikasuttaṃ (KN 5.26) n	2:14 Dhammika

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho dhammiko upāsako pañcahi upāsakasatehi saddhiṃ yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho dhammiko upāsako bhagavantaṃ gāthāhi ajjhabhāsi —	I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then Dhammika the lay follower, together with 500 other lay followers, approached the Blessed One and, on arrival, having bowed down to him, sat to one side. As he was sitting there, he addressed the Blessed One in verses:

§1.5 – (verse)

♦ 378. ♦ “pucchāmi taṃ gotama bhūripañña,	“I ask you, Gotama, Deeply Discerning:
kathaṃkaro sāvako sādhu hoti.	How-acting does one become a good disciple—
♦ yo vā agārā anagārameti,	either one gone from home into homelessness,
agārino vā panupāsakāse.	or a lay follower with a home?

♦ 379. ♦ “tuvañhi lokassa sadevakassa,	For you discern the destination & future course
gatiṃ pajānāsi parāyaṇañca.	of the world along with its devas
♦ na catthi tulyo nipuṇatthadassī,	—there is no one equal to you
tuvañhi buddhaṃ pavaraṃ vadanti.	in seeing the subtle goal;
	for they call you foremost, awakened.

♦ 380. ♦ “sabbaṃ tuvaṃ ñāṇamavecca dhammaṃ,	Understandingall knowledge
pakāsesi satte anukampamāno.	the whole Dhamma,1
♦ vivaṭṭacchadosi samantacakkhu,	you proclaim it to beings with sympathetic mind.
virocasi vimalo sabbaloke.	Your roof opened up,2 All-around Eye,3
♦ 381.	you, stainless, illumine the whole world.
♦ “āgañchi te santike nāgarājā,	He came to your presence—
erāvaṇo nāma jinoti sutvā.	Erāvaṇa, the nāga king,4
♦ sopi tayā mantayitvājjhagamā,	having heard, ‘Conqueror.’
sādhūti sutvāna patītarūpo.	Having consulted with you, having heard,
	he understood and, satisfied,
	(thought,) ‘Good.’

♦ 382. ♦ “rājāpi taṃ vessavaṇo kuvero,	And King Vessavaṇa Kuvera5
upeti dhammaṃ paripucchamāno.	came, inquiring about the Dhamma.
♦ tassāpi tvaṃ pucchito brūsi dhīra,	To him, too, you spoke when asked.
so cāpi sutvāna patītarūpo.	And he too, having heard, was satisfied.

♦ 383. ♦ “ye kecime titthiyā vādasīlā,	And these sectarians, debaters by habit,
ājīvakā vā yadi vā nigaṇṭhā.	whether Ājīvakas or Nigaṇṭhas,
♦ paññāya taṃ nātitaranti sabbe,	don’t overtake you in terms of discernment,
ṭhito vajantaṃ viya sīghagāmiṃ.	as a person standing
	doesn’t catch up
♦ 384.	with one going quickly.
♦ “ye kecime brāhmaṇā vādasīlā,	And these brahmans, debaters by habit,
vuddhā cāpi brāhmaṇā santi keci.	any elderly brahmans,
♦ sabbe tayi atthabaddhā bhavanti,	and any others who consider themselves debaters,
ye cāpi aññe vādino maññamānā.	all depend on you for the meaning.

♦ 385. ♦ “ayañhi dhammo nipuṇo sukho ca,	For this Dhamma is subtle & blissful.
yoyaṃ tayā bhagavā suppavutto.	This, Blessed One, well set-forth by you:
♦ tameva sabbepi VAR sussūsamānā,	We all want to hear it.
taṃ no vada pucchito buddhaseṭṭha.	Tell it to us, Excellent Awakened, when asked.

♦ 386. ♦ “sabbepi me bhikkhavo sannisinnā,	All these monks are sitting together—
upāsakā cāpi tatheva sotuṃ.	and the lay followers, right there—to hear.
♦ suṇantu dhammaṃ vimalenānubuddhaṃ,	Let them listen to the Dhamma
subhāsitaṃ vāsavasseva devā”.	awakened to by one who is stainless,
	as the devas listen to Vasavant’s6 well-spoken word.”

♦ 387.	The Buddha:
♦ “suṇātha me bhikkhavo sāvayāmi vo,	“Listen to me, monks. I will let you hear
dhammaṃ dhutaṃ tañca carātha sabbe.	the Dhamma of polishing away. Live by it,7 all of you.
♦ iriyāpathaṃ pabbajitānulomikaṃ,	May those who are thoughtful, seeing the purpose,
sevetha naṃ atthadaso mutīmā.	partake of the duties proper for one gone forth.

♦ 388. ♦ “no ve vikāle vicareyya bhikkhu,	A monk should surely not wander
gāme ca piṇḍāya careyya kāle.	at the wrong time.
♦ akālacāriñhi sajanti saṅgā,	He should go for alms in the village
tasmā vikāle na caranti buddhā.	at the right time.
	For attachments get attached to one going
	at the wrong time.
	That’s why they don’t wander at the wrong time,
♦ 389.	the awakened.
♦ “rūpā ca saddā ca rasā ca gandhā,	Sights, sounds, tastes,
phassā ca ye sammadayanti satte.	smells, & tactile sensations
♦ etesu dhammesu vineyya chandaṃ,	intoxicate beings.
kālena so pavise pātarāsaṃ.	Subduing desire for these things,
	one should, at the right time, enter for alms.

♦ 390. ♦ “piṇḍañca bhikkhu samayena laddhā,	Having received alms in proper season,
eko paṭikkamma raho nisīde.	a monk, returning alone, should sit down in solitude.
♦ ajjhattacintī na mano bahiddhā,	Pondering what’s inside, his mind-state collected,
nicchāraye saṅgahitattabhāvo.	he should not let his heart wander outside.

♦ 391. ♦ “sacepi so sallape sāvakena,	If he should converse with a disciple,
aññena vā kenaci bhikkhunā vā.	a monk, or anyone else,
♦ dhammaṃ paṇītaṃ tamudāhareyya,	he should utter the exquisite Dhamma,
na pesuṇaṃ nopi parūpavādaṃ.	and not divisive speech or disparagement of others.

♦ 392. ♦ “vādañhi eke paṭiseniyanti,	For some retaliate against arguments.
na te pasaṃsāma parittapaññe.	We don’t praise those of limited discernment.
♦ tato tato ne pasajanti saṅgā,	Attachments get attached on account of this & that,
cittañhi te tattha gamenti dūre.	for they send their minds far away from there.

♦ 393. ♦ “piṇḍaṃ vihāraṃ sayanāsanañca,	Having heard the Dhamma taught by the One Well-Gone,
āpañca saṅghāṭirajūpavāhanaṃ.	the disciple of foremost discernment, having considered it,
♦ sutvāna dhammaṃ sugatena desitaṃ,	should resort to almsfood, a dwelling, a place to sit & lie down,
saṅkhāya seve varapaññasāvako.	and water for washing dust from his robe.

♦ 394. ♦ “tasmā hi piṇḍe sayanāsane ca,	So a monk should stay unsmeared by these things—
āpe ca saṅghāṭirajūpavāhane.	almsfood, a dwelling, a place to sit & lie down,
♦ etesu dhammesu anūpalitto,	and water for washing dust from his robe—
bhikkhu yathā pokkhare vāribindu.	like a water-drop on a lotus.

♦ 395. ♦ “gahaṭṭhavattaṃ pana vo vadāmi,	As for the householder protocol,
yathākaro sāvako sādhu hoti.	I will tell you how-acting
♦ na hesa VAR labbhā sapariggahena,	one becomes a good disciple,
phassetuṃ yo kevalo bhikkhudhammo.	since the entire monk-practice
	can’t be managed by those wealthy in property.


♦ 396. ♦ “pāṇaṃ na hane VAR na ca ghātayeyya,	Laying aside violence toward all living creatures,
na cānujaññā hanataṃ paresaṃ.	both the firm & unfirm in the world,
♦ sabbesu bhūtesu nidhāya daṇḍaṃ,	one should not kill a living being, nor have it killed,
ye thāvarā ye ca tasā santi VAR loke.	nor condone killing by others.

♦ 397. ♦ “tato adinnaṃ parivajjayeyya,	Then the disciple should avoid
kiñci kvaci sāvako bujjhamāno.	consciously (taking) what’s not given,
♦ na hāraye harataṃ nānujaññā,	—anything, anywhere—
sabbaṃ adinnaṃ parivajjayeyya.	should not have it taken
	nor condone its taking.
	He should avoid all (taking of) what’s not given.

♦ 398. ♦ “abrahmacariyaṃ parivajjayeyya,	The observant person should avoid uncelibate behavior
aṅgārakāsuṃ jalitaṃva viññū.	like a pit of glowing embers.
♦ asambhuṇanto pana brahmacariyaṃ,	But if he’s incapable of celibate behavior,
parassa dāraṃ na atikkameyya.	he should not transgress with the wife of another.

♦ 399. ♦ “sabhaggato vā parisaggato vā,	When gone to an audience hall or assembly,
ekassa veko VAR na musā bhaṇeyya.	or one-on-one, he should not tell a lie,
♦ na bhāṇaye bhaṇataṃ nānujaññā,	nor have it told, nor condone it’s being told.
sabbaṃ abhūtaṃ parivajjayeyya.	He should avoid every untruth.

♦ 400. ♦ “majjañca pānaṃ na samācareyya,	Any householder who approves of this Dhamma
dhammaṃ imaṃ rocaye yo gahaṭṭho.	should not take intoxicating drink,
♦ na pāyaye pivataṃ nānujaññā,	nor have others drink it, nor condone its being drunk,
ummādanantaṃ iti naṃ viditvā.	knowing that it ends in madness.

♦ 401. ♦ “madā hi pāpāni karonti bālā,	For from intoxication, fools do evil things
kārenti caññepi jane pamatte.	and get others, heedless, to do them.
♦ etaṃ apuññāyatanaṃ vivajjaye,	One should avoid this opening to demerit—
ummādanaṃ mohanaṃ bālakantaṃ.	madness, delusion—appealing to fools.

♦ 402. ♦ “pāṇaṃ na hane na cādinnamādiye,	One should not kill a living being,
musā na bhāse na ca majjapo siyā.	take what’s not given, tell a lie, nor be a drinker.
♦ abrahmacariyā virameyya methunā,	One should abstain from uncelibate behavior—
rattiṃ na bhuñjeyya vikālabhojanaṃ.	sexual intercourse—should not eat at night,
♦ 403.	a meal at the wrong time,
♦ “mālaṃ na dhāre na ca gandhamācare,	should not wear a garland or use scents,
mañce chamāyaṃ va sayetha santhate.	should sleep on a bed, on the ground, or on a mat,
♦ etañhi aṭṭhaṅgikamāhuposathaṃ,	For this, they say, is the eightfold uposatha,
buddhena dukkhantagunā pakāsitaṃ.	proclaimed by the Awakened One
	who has gone to the end of suffering & stress.

♦ 404. ♦ “tato ca pakkhassupavassuposathaṃ,	Then, having kept, well-accomplished,
cātuddasiṃ pañcadasiñca aṭṭhamiṃ.	the eightfold uposatha
♦ pāṭihāriyapakkhañca pasannamānaso,	on the fourteenth, fifteenth, & eighth
aṭṭhaṅgupetaṃ susamattarūpaṃ.	of the fortnight,8
	and on special days of the fortnight,
	with clear & confident mind,
♦ 405.	the observant person
♦ “tato ca pāto upavutthuposatho,	at dawn after the uposatha,
annena pānena ca bhikkhusaṅghaṃ.	confident, rejoicing,
♦ pasannacitto anumodamāno,	should share food & drink, as is proper,
yathārahaṃ saṃvibhajetha viññū.	with the Saṅgha of monks.

♦ 406. ♦ “dhammena mātāpitaro bhareyya,	One should righteously support mother & father,
payojaye dhammikaṃ so vaṇijjaṃ.	should engage in righteous9 trade,
♦ etaṃ gihī vattayamappamatto,	One heedful in this householder protocol
sayampabhe nāma upeti deve”ti.	goes to the devas called
	Self-radiant.”
♦ dhammikasuttaṃ cuddasamaṃ niṭṭhitaṃ.	vv. 376–404

♦ cūḷavaggo dutiyo niṭṭhito.	(end of second chapter)

♦ tassuddānaṃ —	(names of sutta titles in this chapter)
♦ ratanāmagandho hiri ca, maṅgalaṃ sūcilomena. ♦ dhammacariyañca brāhmaṇo VAR, nāvā kiṃsīlamuṭṭhānaṃ. ♦ rāhulo puna kappo ca, paribbājaniyaṃ tathā. ♦ dhammikañca viduno āhu, cūḷavagganti cuddasāti. ∴	…

Notes

1. “All… the whole”: two meanings of the lamp-word, sabba.

2. See Sn 2:13, note 3.

3. See Sn 2:12, note 2.

4. According to SnA, Erāvaṇa was one of the devas dwelling in the heaven of the Thirty-three. An elephant in a previous life, he enjoyed taking on the form of a gigantic magical elephant (one of the meanings of “nāga”), displaying many powers, for the entertainment of the other devas in that heaven.

5. One of the four Great Kings, ruling over the yakkhas. See DN 20 and DN 32. Neither Erāvaṇa’s nor Kuvera’s visit to the Buddha is mentioned elsewhere in the Canon, although SnA insists that Kuvera’s took place soon after the events reported in AN 7:53, in which he conversed with the lay woman, Nandamātā.

6. An epithet of Sakka, king of the devas in the heaven of the Thirty-three.

7. Reading carātha with the Thai edition. The PTS and Sinhalese edition have dharātha, remember.

8. The fourteen- or fifteen-day lunar cycle. The fourteenth/fifteenth days correspond to the days of the new and full moon. The eighth day, to the half-moon.

9. Dhammika, a reference to the interlocutor’s name.

See also: MN 66; MN 70; AN 3:71; AN 10:46

❧

3 – KN Snp vagga 3 of 5

4 – 3. mahā-vaggo (The Great Chapter )

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♦ suttanipātapāḷi (cst4 pali)	(derived from Thanissaro Bhikkhu trans.)
♦ 3. mahāvaggo n	III : The Great Chapter (Mahā Vagga)

KN Snp 3.1 pabbajjā (going-forth)

♦ 1. pabbajjāsuttaṃ (KN 5.27) n	3:1 The Going Forth

♦ 407. ♦ pabbajjaṃ kittayissāmi,	I will praise the Going Forth,
yathā pabbaji cakkhumā.	how he went forth, the One with Eyes,
♦ yathā vīmaṃsamāno so, pabbajjaṃ samarocayi.	how he reasoned and chose the Going Forth.

♦ 408. ♦ sambādhoyaṃ gharāvāso,	“Household life is confining,
rajassāyatanaṃ iti.	a realm of dust,
♦ abbhokāsova pabbajjā,	while going forth
iti disvāna pabbaji.	is the open air.”
	Seeing this, he went forth.

♦ 409. ♦ pabbajitvāna kāyena,	On going forth,
pāpakammaṃ vivajjayi.	he avoided evil deeds in body.
♦ vacīduccaritaṃ hitvā,	Abandoning verbal misconduct,
ājīvaṃ parisodhayi.	he purified his livelihood.

♦ 410. ♦ agamā rājagahaṃ buddho,	Then he, the Buddha, went to Rājagaha,
magadhānaṃ giribbajaṃ.	the mountain fortress of the Magadhans,
♦ piṇḍāya abhihāresi,	and wandered for alms,
ākiṇṇavaralakkhaṇo.	teeming with the foremost marks.

♦ 411. ♦ tamaddasā bimbisāro,	King Bimbisāra, standing in his palace, saw him,
pāsādasmiṃ patiṭṭhito.	and on seeing him, consummate in marks,
♦ disvā lakkhaṇasampannaṃ, imamatthaṃ abhāsatha.	said this:

♦ 412. ♦ “imaṃ bhonto nisāmetha,	“Look at this one, sirs.
abhirūpo brahā suci.	How handsome, stately, pure!
♦ caraṇena ca sampanno, yugamattañca pekkhati.	How consummate his demeanor!

♦ 413. ♦ “okkhittacakkhu satimā,	Mindful, his eyes downcast,
nāyaṃ nīcakulāmiva.	looking only a plow-length before him.
♦ rājadūtābhidhāvantu,	This one’s not like one
kuhiṃ bhikkhu gamissati”.	from a lowly lineage:

♦ 414. ♦ te pesitā rājadūtā,	Have the royal messengers hurry
piṭṭhito anubandhisuṃ.	to see where this monk will go.”
♦ kuhiṃ gamissati bhikkhu,	They—the messengers dispatched—
kattha vāso bhavissati.	followed behind him.
	“Where will this monk go?
	Where will his dwelling place be?”

♦ 415. ♦ sapadānaṃ caramāno,	As he went from house to house—
guttadvāro susaṃvuto.	well-restrained, his sense-doors guarded,
♦ khippaṃ pattaṃ apūresi,	mindful, alert—
sampajāno paṭissato.	his bowl filled quickly.

♦ 416. ♦ piṇḍacāraṃ caritvāna,	Then he, the sage, completing his alms round,
nikkhamma nagarā muni.	left the city, headed for Mount Paṇḍava.
♦ paṇḍavaṃ abhihāresi, ettha vāso bhavissati.	“That’s where his dwelling will be.”

♦ 417. ♦ disvāna vāsūpagataṃ,	Seeing him go to his dwelling place,
tayo VAR dūtā upāvisuṃ.	three messengers sat down,
♦ tesu ekova VAR āgantvā, rājino paṭivedayi.	while one returned to tell the king.

♦ 418. ♦ “esa bhikkhu mahārāja,	“That monk, your majesty,
paṇḍavassa puratthato VAR .	on the flank of Paṇḍava,
♦ nisinno byagghusabhova,	sits like a tiger, a bull,
sīhova girigabbhare”.	a lion in a mountain cleft.”

♦ 419. ♦ sutvāna dūtavacanaṃ,	Hearing the messenger’s words,
bhaddayānena khattiyo.	the noble-warrior king
♦ taramānarūpo niyyāsi,	straight away set out by royal coach,
yena paṇḍavapabbato.	for Mount Paṇḍava.

♦ 420. ♦ sa yānabhūmiṃ yāyitvā,	Going as far as the coach would go,
yānā oruyha khattiyo.	the noble-warrior king
♦ pattiko upasaṅkamma,	got down from the coach,
āsajja naṃ upāvisi.	went up on foot,
	and on arrival sat down.

♦ 421. ♦ nisajja rājā sammodi,	Sitting there,
kathaṃ sāraṇīyaṃ tato.	he exchanged courteous greetings,
♦ kathaṃ so vītisāretvā,	and after giving friendly greetings,
imamatthaṃ abhāsatha.	said this:

♦ 422. ♦ “yuvā ca daharo cāsi,	“Young you are, and youthful,
paṭhamuppattiko VAR susu.	in the first stage of youth,
♦ vaṇṇārohena sampanno,	consummate in stature & coloring
jātimā viya khattiyo.	like a noble-warrior by birth.

♦ 423. ♦ “sobhayanto anīkaggaṃ,	You would look glorious
nāgasaṅghapurakkhato.	in the vanguard of an army,
♦ dadāmi bhoge bhuñjassu,	arrayed with an elephant squadron.
jātiṃ akkhāhi pucchito”.	I offer you wealth : Enjoy it.
	I ask your birth : Inform me.”

♦ 424. ♦ “ujuṃ janapado rāja,	“Straight ahead, your majesty,
himavantassa passato.	by the foothills of the Himalayas,
♦ dhanavīriyena sampanno,	is a country consummate
kosalesu VAR niketino.	in energy & wealth,
	inhabited by Kosalans:

♦ 425. ♦ “ādiccā VAR nāma gottena,	Solar by clan,
sākiyā VAR nāma jātiyā.	Sakyans by birth.
♦ tamhā kulā pabbajitomhi,	From that lineage I have gone forth,
na kāme abhipatthayaṃ.	but not in hope of sensuality.

♦ 426. ♦ “kāmesvādīnavaṃ disvā,	Seeing the danger in sensuality
nekkhammaṃ daṭṭhu khemato.	—and renunciation as rest—

♦ padhānāya gamissāmi,	I go to strive.
ettha me rañjatī mano”ti.	That’s where my heart delights.”

♦ pabbajjāsuttaṃ paṭhamaṃ niṭṭhitaṃ.	vv. 405–424

See also: MN 26; MN 36; AN 3:39; AN 5:57

❧

KN Snp 3.2 padhāna (exertion)

♦ 2. padhānasuttaṃ (KN 5.28) n	3:2 Exertion

♦ 427.	To me—
♦ “taṃ maṃ padhānapahitattaṃ,	my mind resolute in exertion
nadiṃ nerañjaraṃ pati.	near the river Nerañjarā,
♦ viparakkamma jhāyantaṃ,	making a great effort,
yogakkhemassa pattiyā.	doing jhāna
	to attain rest from the yoke—

♦ 428. ♦ “namucī karuṇaṃ vācaṃ,	Nāmuci1 came,
bhāsamāno upāgami.	speaking words of compassion:
♦ ‘kiso tvamasi dubbaṇṇo,	“You are ashen, thin.
santike maraṇaṃ tava.	Death is in
	your presence.

♦ 429.	Death
♦ “‘sahassabhāgo maraṇassa,	has 1,000 parts of you.
ekaṃso tava jīvitaṃ.	Only one part
♦ jīva bho jīvitaṃ seyyo,	is your life.
jīvaṃ puññāni kāhasi.	Live, good sir!
	Life is better.
	Alive,
	you can do
	acts of merit.

♦ 430. ♦ “‘carato ca te brahmacariyaṃ,	Your living the holy life
aggihuttañca jūhato.	and performing the fire sacrifice
♦ pahūtaṃ cīyate puññaṃ,	will heap up much merit.
kiṃ padhānena kāhasi.	What use is exertion to you?

♦ 431. ♦ “‘duggo maggo padhānāya,	Hard to follow
dukkaro durabhisambhavo’”.	—the path of exertion—
♦ imā gāthā bhaṇaṃ māro,	hard to do, hard
aṭṭhā buddhassa santike.	to sustain.”
	Saying these verses,
	Māra stood in the Awakened One’s presence.

♦ 432. ♦ taṃ tathāvādinaṃ māraṃ,	And to that Māra, speaking thus,
bhagavā etadabravi.	the Blessed One
♦ “pamattabandhu pāpima,	said this:
yenatthena VAR idhāgato.	“Kinsman of the heedless,
	Evil One,
	come here for whatever purpose:

♦ 433. ♦ “aṇumattopi VAR puññena,	I haven’t, for merit,
attho mayhaṃ na vijjati.	even the least bit of need.
♦ yesañca attho puññena,	Those who have need of merit:
te māro vattumarahati.	Those are the ones
	Māra’s fit to address.

♦ 434.	In me are
♦ “atthi saddhā tathā VAR vīriyaṃ,	conviction
paññā ca mama vijjati.	austerity,
♦ evaṃ maṃ pahitattampi,	persistence,
kiṃ jīvamanupucchasi.	discernment.
	Why, when my mind is resolute
	do you petition me
	to live?

♦ 435. ♦ “nadīnamapi sotāni,	This wind could burn up
ayaṃ vāto visosaye.	even river currents.
♦ kiñca me pahitattassa,	Why, when my mind is resolute,
lohitaṃ nupasussaye.	shouldn’t my blood dry away?

♦ 436. ♦ “lohite sussamānamhi,	As my blood dries up
pittaṃ semhañca sussati.	gall & phlegm dry up.
♦ maṃsesu khīyamānesu,	As muscles waste away,
bhiyyo cittaṃ pasīdati.	the mind grows clearer;
♦ bhiyyo sati ca paññā ca,	mindfulness, discernment,
samādhi mama tiṭṭhati.	concentration stand
	more firm.

♦ 437. ♦ “tassa mevaṃ viharato,	Staying in this way,
pattassuttamavedanaṃ.	attaining the ultimate feeling,2
♦ kāmesu VAR nāpekkhate cittaṃ,	the mind has no interest
passa sattassa suddhataṃ.	in sensuality.
	See:
	a being’s
	purity!

♦ 438. ♦ “kāmā te paṭhamā senā,	Sensual passions are your first army.
dutiyā arati vuccati.	Your second is called Discontent.
♦ tatiyā khuppipāsā te,	Your third is Hunger & Thirst.
catutthī taṇhā pavuccati.	Your fourth is called Craving.

♦ 439. ♦ “pañcamaṃ VAR thinamiddhaṃ te,	Fifth is Sloth & Torpor.
chaṭṭhā bhīrū pavuccati.	Sixth is called Cowardice.
♦ sattamī vicikicchā te,	Your seventh is Uncertainty.
makkho thambho te aṭṭhamo.	Hypocrisy & Stubbornness, your eighth.

♦ 440. ♦ “lābho siloko sakkāro,	Gains, Offerings, Fame, & Status
micchāladdho ca yo yaso.	wrongly gained,
♦ yo cattānaṃ samukkaṃse,	and whoever would praise self
pare ca avajānati.	& disparage others:

♦ 441. ♦ “esā namuci te senā,	That, Nāmuci, is your army,
kaṇhassābhippahārinī.	the Dark One’s commando force.
♦ na naṃ asūro jināti,	A coward can’t defeat it,
jetvā ca labhate sukhaṃ.	but one having defeated it
	gains bliss.


♦ 442. ♦ “esa muñjaṃ parihare,	Do I carry muñja grass?3
dhiratthu mama VAR jīvitaṃ.	I spit on my life.
♦ saṅgāme me mataṃ seyyo,	Death in battle would be better for me
yaṃ ce jīve parājito.	than that I, defeated,
♦ 443.	survive.4
♦ “pagāḷhettha na dissanti,	Sinking here, they don’t appear,
eke samaṇabrāhmaṇā.	some brahmans & contemplatives.
♦ tañca maggaṃ na jānanti,	They don’t know the path
yena gacchanti subbatā.	by which those with good practices
♦ 444.	go.
♦ “samantā dhajiniṃ disvā,	Seeing the bannered force
yuttaṃ māraṃ savāhanaṃ.	on all sides—
♦ yuddhāya paccuggacchāmi,	the troops, Māra
mā maṃ ṭhānā acāvayi.	along with his mount—
	I go into battle.
	May they not budge me
	from
	my spot.

♦ 445. ♦ “yaṃ te taṃ nappasahati,	That army of yours,
senaṃ loko sadevako.	that the world with its devas
♦ taṃ te paññāya bhecchāmi VAR,	can’t overcome,
āmaṃ pattaṃva asmanā VAR .	I will smash with discernment—
	as an unfired pot with a stone.

♦ 446. ♦ “vasīkaritvā VAR saṅkappaṃ,	Making my resolve mastered,
satiñca sūpatiṭṭhitaṃ.	mindfulness well-established,
♦ raṭṭhā raṭṭhaṃ vicarissaṃ,	I will go about, from kingdom to kingdom,
sāvake vinayaṃ puthū.	training many disciples.

♦ 447. ♦ “te appamattā pahitattā,	They—heedful, resolute in mind,
mama sāsanakārakā.	doing my bidding—
♦ akāmassa VAR te gamissanti,	despite your wishes, will go
yattha gantvā na socare”.	where, having gone,
	there’s no grief.”

♦ 448.	Māra:
♦ “satta vassāni bhagavantaṃ,	“For seven years, I’ve dogged
anubandhiṃ padāpadaṃ.	the Blessed One’s steps,
♦ otāraṃ nādhigacchissaṃ,	but haven’t gained an opening
sambuddhassa satīmato.	in the One Self-Awakened
	& glorious.

♦ 449. ♦ “medavaṇṇaṃva pāsāṇaṃ,	A crow circled a stone
vāyaso anupariyagā.	the color of fat
♦ apettha muduṃ VAR vindema,	—’Maybe I’ve found
api assādanā siyā.	something tender here.
	Maybe there’s something delicious’—

♦ 450. ♦ “aladdhā tattha assādaṃ,	but not getting anything delicious there,
vāyasetto apakkami.	the crow went away.
♦ kākova selamāsajja,	Like the crow attacking the rock,
nibbijjāpema gotamaṃ”.	I weary myself with Gotama.”

♦ 451. ♦ tassa sokaparetassa,	As he was overcome with sorrow,
vīṇā kacchā abhassatha.	his lute fell from under his arm.
♦ tato so dummano yakkho,	Then he, the despondent spirit,
tatthevantaradhāyathāti.	right there
	disappeared.
♦ padhānasuttaṃ dutiyaṃ niṭṭhitaṃ.	vv. 425–449

Notes

1. Māra.

2. The highest equanimity that can be attained through jhāna.

3. Muñja grass was the ancient Indian equivalent of a white flag. A warrior expecting that he might have to surrender would take muñja grass into battle with him. If he did surrender, he would lie down with the muñja grass in his mouth. The Buddha, in asking this rhetorical question, is indicating that he is not the type of warrior who would carry muñja grass. If defeated, he would rather die than surrender.

4. This line is repeated in Thag 2:37.

KN Snp 3.3 su-bhāsita (Well-spoken)

♦ 3. subhāsitasuttaṃ (KN 5.29) n	3:3 Well-spoken

	[This sutta is identical with SN 8:5.]
♦ evaṃ me sutaṃ — eka samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. tatra kho bhagavā bhikkhū āmantesi — “bhikkhavo”ti.	I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There he addressed the monks, “Monks!”
“bhadante”ti te bhikkhū bhagavato paccassosuṃ. bhagavā etadavoca --	“Yes, lord,” the monks responded to him.
♦ “catūhi, bhikkhave, aṅgehi samannāgatā vācā subhāsitā hoti, na dubbhāsitā, anavajjā ca ananuvajjā ca viññūnaṃ. katamehi catūhi? idha, bhikkhave, bhikkhu subhāsitaṃyeva bhāsati no dubbhāsitaṃ, dhammaṃyeva bhāsati no adhammaṃ, piyaṃyeva bhāsati no appiyaṃ, saccaṃyeva bhāsati no alikaṃ. imehi kho, bhikkhave, catūhi aṅgehi samannāgatā vācā subhāsitā hoti, no dubbhāsitā, anavajjā ca ananuvajjā ca viññūnan”ti.	The Blessed One said: “Monks, speech endowed with four characteristics is well-spoken, not poorly spoken—faultless & not to be faulted by the observant. Which four? There is the case where a monk says only what is well-spoken, not what is poorly spoken; only what is just, not what is unjust; only what is endearing, not what is unendearing; only what is true, not what is false. Speech endowed with these four characteristics is well-spoken, not poorly spoken—faultless & not to be faulted by the observant.”
idamavoca bhagavā. idaṃ vatvāna sugato athāparaṃ etadavoca satthā —	That is what the Blessed One said. Having said this, the One Well-Gone, the Teacher, said further:

♦ 452. ♦ “subhāsitaṃ uttamamāhu santo,	The calm say that what is well-spoken is best;
dhammaṃ bhaṇe nādhammaṃ taṃ dutiyaṃ.	second, that one should say
♦ piyaṃ bhaṇe nāppiyaṃ taṃ tatiyaṃ,	what is just, not unjust;
saccaṃ bhaṇe nālikaṃ taṃ catutthan”ti.	third, what’s endearing, not unendearing;
	fourth, what is true, not false.

♦ atha kho āyasmā vaṅgīso uṭṭhāyāsanā ekaṃsaṃ cīvaraṃ katvā yen“paṭibhātu taṃ vaṅgīsā”ti bhagavā avoca.	Then Ven. Vaṅgīsa,1 rising from his seat, arranging his robe over one shoulder, faced the Blessed One with his hands palm-to-palm in front of his heart and said, “An inspiration has come to me, Blessed One! An inspiration has come to me, One Well-Gone!”
a bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ etadavoca — “paṭibhāti maṃ bhagavā, paṭibhāti maṃ sugatā”ti.	“Let the inspiration come to you, Vaṅgīsa,” the Blessed One said.
atha kho āyasmā vaṅgīso bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi —	Then Ven. Vaṅgīsa praised the Blessed One to his face with these fitting verses:

♦ 453. ♦ “tameva vācaṃ bhāseyya,	“Speak only the speech
yāyattānaṃ na tāpaye.	that neither torments self
♦ pare ca na vihiṃseyya,	nor does harm to others.
sā ve vācā subhāsitā.	That speech is truly well-spoken.

♦ 454. ♦ “piyavācameva bhāseyya,	Speak only endearing speech,
yā vācā paṭinanditā.	speech that is welcomed.
♦ yaṃ anādāya pāpāni,	Speech when it brings no evil
paresaṃ bhāsate piyaṃ.	to others
	is pleasant.

♦ 455. ♦ “saccaṃ ve amatā vācā,	Truth, indeed, is deathless speech:
esa dhammo sanantano.	This is a primeval principle.
♦ sacce atthe ca dhamme ca,	The goal and the Dhamma
āhu santo patiṭṭhitā.	—so say the calm—
	are firmly established on truth.

♦ 456. ♦ “yaṃ buddho bhāsati vācaṃ,	The speech the Awakened One speaks,
khemaṃ nibbānapattiyā.	for attaining unbinding,
♦ dukkhassantakiriyāya,	rest,
sā ve vācānamuttamā”ti.	for making an end
	to the mass of stress:
	That is the speech unsurpassed.”
♦ subhāsitasuttaṃ tatiyaṃ niṭṭhitaṃ.	vv. 450–454

Note

1. See Sn 2:12, note 1.

See also: MN 21; MN 58; SN 11:5; AN 4:183; AN 5:198; AN 8:8; AN 10:165

❧

KN Snp 3.4 sundarika-bhāradvāja (name of a brahman)

all

♦ 4. sundarika-bhāradvāja-suttaṃ (KN 5.30) n	3:4 Sundarika Bhāradvāja

	[Another version of this encounter is recorded in SN 7:9.]
♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā kosalesu viharati sundarikāya nadiyā tīre.	I have heard that on one occasion the Blessed One was staying among the Kosalans on the bank of the River Sundarika.
tena kho pana samayena sundarikabhāradvājo brāhmaṇo sundarikāya nadiyā tīre aggiṃ juhati, aggihuttaṃ paricarati.	And on that occasion, the brahman Sundarika Bhāradvāja was offering a fire sacrifice and performing a fire oblation on the bank of the River Sundarika.
atha kho sundarikabhāradvājo brāhmaṇo aggiṃ juhitvā aggihuttaṃ paricaritvā uṭṭhāyāsanā samantā catuddisā anuvilokesi —	Then, having offered the fire sacrifice and performed the fire oblation, he got up from his seat and looked around to the four directions, (thinking,)
“ko nu kho imaṃ habyasesaṃ bhuñjeyyā”ti?	“Who should eat the remains of the offering?”
addasā kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ avidūre aññatarasmiṃ rukkhamūle sasīsaṃ pārutaṃ nisinnaṃ;	He saw the Blessed One sitting not far away at the root of a tree with his head covered.
disvāna vāmena hatthena habyasesaṃ gahetvā dakkhiṇena hatthena kamaṇḍaluṃ gahetvā yena bhagavā tenupasaṅkami.	On seeing him, he took the remains of the offering in his left hand and his water-pot in his right, and went to the Blessed One.

♦ atha kho bhagavā sundarikabhāradvājassa brāhmaṇassa padasaddena sīsaṃ vivari.	Then the Blessed One, at the sound of the brahman Sundarika Bhāradvāja’s footsteps, uncovered his head.
atha kho sundarikabhāradvājo brāhmaṇo —	The brahman Sundarika Bhāradvāja (thinking,)
“muṇḍo ayaṃ bhavaṃ, muṇḍako ayaṃ bhavan”ti	“This venerable one is shaven. This venerable one is a shaveling,”
tatova puna nivattitukāmo ahosi.	wanted to turn back.
atha kho sundarikabhāradvājassa brāhmaṇassa etadahosi —	But then the thought occurred to him,
“muṇḍāpi hi idhekacce brāhmaṇā bhavanti, yaṃnūnāhaṃ upasaṅkamitvā jātiṃ puccheyyan”ti.	“Still, there are some brahmans who are shaven. What if, having approached him, I were to ask his caste?”

atha kho sundarikabhāradvājo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ etadavoca — “kiṃjacco bhavan”ti?	So he went to the Blessed One and, on arrival, asked: “What is the venerable one’s birth-caste?”1

♦ atha kho bhagavā sundarikabhāradvājaṃ brāhmaṇaṃ gāthāhi ajjhabhāsi —	Then the Blessed One addressed the brahman Sundarika Bhāradvāja in verse:

§1.1 – (verse)

♦ 457. ♦ “na brāhmaṇo nomhi na rājaputto,	“I’m not a brahman or king’s son,
na vessāyano uda koci nomhi.	not a merchant, or anyone at all.2
♦ gottaṃ pariññāya puthujjanānaṃ,	Comprehending the clan
akiñcano manta carāmi loke.	of the run-of-the-mill,3
	having nothing,
	I wander by means of wisdom
	in the world.

♦ 458. ♦ “saṅghāṭivāsī agaho carāmi VAR,	Wearing my outer robe,
nivuttakeso abhinibbutatto.	I wander without home,
♦ alippamāno idha māṇavehi,	my hair shaven off,
akallaṃ maṃ brāhmaṇa pucchasi gottapañhaṃ”.	my mind entirely unbound,
	not adhering to people here.
	You ask me
	an inappropriate question
	about clan.”

♦ 459.	Sundarika:
♦ “pucchanti ve bho brāhmaṇā,	“But, sir, brahmans surely inquire of brahmans,
brāhmaṇebhi saha brāhmaṇo no bhavan”ti.	‘Are you among the brahmans?’”

♦ 460.	The Buddha:
♦ “brāhmaṇo hi ce tvaṃ brūsi,	“If you say you’re a brahman
mañca brūsi abrāhmaṇaṃ.	and I’m not a brahman,
♦ taṃ taṃ sāvittiṃ pucchāmi,	I ask you the three lines of the Sāvitti
tipadaṃ catuvīsatakkharaṃ.	and its twenty-four syllables.”4

♦ 461.	Sundarika:
♦ “kiṃ nissitā isayo manujā,	“Because of what
khattiyā brāhmaṇā VAR devatānaṃ.	did seers, men, noble warriors, & brahmans
	—many of them here in the world—
♦ yaññamakappayiṃsu puthū idha loke VAR .	(first) arrange sacrifices to devas?”

♦ 462.	The Buddha:
♦ “yadantagū vedagū yaññakāle,	“Whoever has attained the end,
yassāhutiṃ labhe tassijjheti brūmi”.	an attainer-of-knowledge,
	should receive an oblation
	at the time of a sacrifice,
	his (sacrifice), I say, would succeed.”5

♦ 463.	Sundarika:
	“So yes, our sacrifice will succeed
♦ “addhā hi tassa hutamijjhe, (iti brāhmaṇo)	for we have seen an attainer-of-knowledge like you.
	It’s from not seeing those like you
♦ yaṃ tādisaṃ vedagumaddasāma. ♦ tumhādisānañhi adassanena, añño jano bhuñjati pūraḷāsaṃ”.	that someone else eats the sacrificial cake.”

♦ 464.	The Buddha:
♦ “tasmātiha tvaṃ brāhmaṇa atthena,	“Therefore, brahman,
atthiko upasaṅkamma puccha.	as you are seeking your benefit,
♦ santaṃ vidhūmaṃ anīghaṃ nirāsaṃ,	approach and ask.
appevidha abhivinde sumedhaṃ”.	Perhaps you may find here
	one at peace, with no anger,
	no desire, no affliction:
	one with good wisdom.”

♦ 465.	Sundarika:
♦ “yaññe ratohaṃ bho gotama,	“I delight in sacrifice,
yaññaṃ yiṭṭhukāmo nāhaṃ pajānāmi.	I desire to sacrifice,
♦ anusāsatu maṃ bhavaṃ,	but I don’t understand
yattha hutaṃ ijjhate brūhi me taṃ”.	where a sacrifice succeeds.
	Teach me, sir. Tell me that.”

	The Buddha:
♦ “tena hi tvaṃ, brāhmaṇa, odahassu sotaṃ; dhammaṃ te desessāmi —	“In that case, brahman, lend ear.
	I will teach you the Dhamma.

♦ 466. ♦ “mā jātiṃ pucchī caraṇañca puccha,	Don’t inquire about birth.6
kaṭṭhā have jāyati jātavedo.	Inquire about conduct.
♦ nīcākulīnopi munī dhitīmā,	As from wood, a fire is born,7
ājāniyo hoti hirīnisedho.	so a sage, even from lowly birth
	—steadfast, restrained
	through a sense of shame—
	becomes a thoroughbred.

♦ 467. ♦ “saccena danto damasā upeto,	One tamed by truth,
vedantagū vūsitabrahmacariyo.	endowed with self-control,
♦ kālena tamhi habyaṃ pavecche,	attained to the end of knowledge,
yo brāhmaṇo puññapekkho VAR yajetha.	having fulfilled the holy life:
	To him, at the right time,
	you should bestow an offering,8
	to him a brahman aiming at merit
	should sacrifice.

♦ 468. ♦ “ye kāme hitvā agahā caranti,	Those with well-restrained minds,
susaññatattā tasaraṃva ujjuṃ.	straight as a shuttle:
♦ kālena tesu habyaṃ pavecche,	To them, at the right time,
yo brāhmaṇo puññapekkho yajetha.	you should bestow an offering,
	to them a brahman aiming at merit
	should sacrifice.

♦ 469. ♦ “ye vītarāgā susamāhitindriyā,	Those devoid of passion,
candova rāhuggahaṇā pamuttā.	their faculties well-centered,
♦ kālena tesu habyaṃ pavecche,	released like the moon
yo brāhmaṇo puññapekkho yajetha.	from the grasp of an eclipse:
	To them, at the right time,
	you should bestow an offering,
	to them a brahman aiming at merit
♦ 470.	should sacrifice.
♦ “asajjamānā vicaranti loke,	Unattached, they wander in the world,
sadā satā hitvā mamāyitāni.	always mindful,

♦ kālena tesu habyaṃ pavecche,	abandoning possessiveness:
yo brāhmaṇo puññapekkho yajetha.	To them, at the right time,
	you should bestow an offering,
	to them a brahman aiming at merit
	should sacrifice.

♦ 471. ♦ “yo kāme hitvā abhibhuyyacārī,	Who, abandoning sensuality,
yo vedi jātīmaraṇassa antaṃ.	wanders victorious,
♦ parinibbuto udakarahadova sīto,	who knows the end
tathāgato arahati pūraḷāsaṃ.	of birth & death,
	totally unbound, cool
	as a pool of water:
	The Tathāgata deserves9
♦ 472.	the sacrificial cake.
♦ “samo samehi visamehi dūre,	Consonant among the consonant,
tathāgato hoti anantapañño.	far from the discordant,
♦ anūpalitto idha vā huraṃ vā,	the Tathāgata of infinite discernment,
tathāgato arahati pūraḷāsaṃ.	not smeared here or beyond:
	The Tathāgata deserves
	the sacrificial cake.

♦ 473. ♦ “yamhi na māyā vasati na māno,	In whom no deceptiveness dwells,
yo vītalobho amamo nirāso.	no conceit,
♦ panuṇṇakodho abhinibbutatto,	devoid of greed, un-
yo brāhmaṇo sokamalaṃ ahāsi.	possessive, un-
	desiring,
	his anger dispelled,
	his mind entirely unbound,
	a brahman who has abandoned
	the stain of grief:
♦ tathāgato arahati pūraḷāsaṃ.	The Tathāgata deserves
	the sacrificial cake.

♦ 474 . ♦ “nivesanaṃ yo manaso ahāsi,	He has abandoned the homes of the mind,
pariggahā yassa na santi keci.	has
♦ anupādiyāno idha vā huraṃ vā,	no possessions at all,
tathāgato arahati pūraḷāsaṃ.	no clinging here or beyond:
	The Tathāgata deserves
	the sacrificial cake.

♦ 475. ♦ “samāhito yo udatāri oghaṃ,	Centered, he’s crossed
dhammaṃ caññāsi paramāya diṭṭhiyā.	over the flood,
♦ khīṇāsavo antimadehadhārī,	he knows the Dhamma
tathāgato arahati pūraḷāsaṃ.	through the highest view,
	effluents ended, bearing his last body:
	The Tathāgata deserves
	the sacrificial cake.

♦ 476. ♦ “bhavāsavā yassa vacī kharā ca,	Whose effluent of becoming
vidhūpitā atthagatā na santi.	and harsh speech
♦ sa vedagū sabbadhi vippamutto,	are destroyed, finished, do not exist—
tathāgato arahati pūraḷāsaṃ.	he, an attainer-of-knowledge,
	everywhere totally released10:
	The Tathāgata deserves
	the sacrificial cake.

♦ 477. ♦ “saṅgātigo yassa na santi saṅgā,	Gone beyond snares,
yo mānasattesu amānasatto.	for whom there are no snares,
♦ dukkhaṃ pariññāya sakhettavatthuṃ,	who, among those attached to conceit,
tathāgato arahati pūraḷāsaṃ.	is unattached to conceit,
	comprehending stress
	along with its field & its site11:
	The Tathāgata deserves
	the sacrificial cake.

♦ 478. ♦ “āsaṃ anissāya vivekadassī,	Independent of desire,
paravediyaṃ diṭṭhimupātivatto.	seeing seclusion,12
♦ ārammaṇā yassa na santi keci,	gone beyond the views known by others,
tathāgato arahati pūraḷāsaṃ.	who has
	no supports
	no mental objects13
	at all:
	The Tathāgata deserves
	the sacrificial cake.

♦ 479. ♦ “paroparā VAR yassa samecca dhammā,	In whom, having understood them,
vidhūpitā atthagatā na santi.	phenomena from high to low
♦ santo upādānakhaye vimutto,	are destroyed, finished, do not exist14—
tathāgato arahati pūraḷāsaṃ.	at peace, released in the ending of clinging:
	The Tathāgata deserves
	the sacrificial cake.

♦ 480. ♦ “saṃyojanaṃ jātikhayantadassī,	Seeing the end & ending
yopānudi rāgapathaṃ asesaṃ.	of fetters & birth,
♦ suddho nidoso vimalo akāco VAR,	having dispelled the path of passion
tathāgato arahati pūraḷāsaṃ.	without trace,
	pure, faultless, stainless, clear:
	The Tathāgata deserves
	the sacrificial cake.

♦ 481. ♦ “yo attano attānaṃ VAR nānupassati,	Who doesn’t contemplate
samāhito ujjugato ṭhitatto.	self by means of self,15
♦ sa ve anejo akhilo akaṅkho,	centered, straightened,
tathāgato arahati pūraḷāsaṃ.	steadfast in mind,16
	truly unperturbed,
	free from rigidity, free
	from doubt:
	The Tathāgata deserves
	the sacrificial cake.

♦ 482. ♦ “mohantarā yassa na santi keci,	Who has no conditions for delusion,
sabbesu dhammesu ca ñāṇadassī.	with knowledge & vision of all phenomena
♦ sarīrañca antimaṃ dhāreti,	he carries his last body,
patto ca sambodhimanuttaraṃ sivaṃ.	having attained the unexcelled
♦ ettāvatā yakkhassa suddhi,	self-awakening, auspicious—
tathāgato arahati pūraḷāsaṃ”.	to that extent is the purity of a spirit17:
	The Tathāgata deserves
	the sacrificial cake.”

♦ 483.	Sundarika:
♦ “hutañca VAR mayhaṃ hutamatthu saccaṃ,	“And may my offering
yaṃ tādisaṃ vedagunaṃ alatthaṃ.	be a true offering
♦ brahmā hi sakkhi paṭigaṇhātu me bhagavā,	from having obtained
bhuñjatu me bhagavā pūraḷāsaṃ”.	an attainer-of-knowledge like you.
	As Brahmā is my witness,
	may the Blessed One accept,
	may the Blessed One eat,
	my sacrificial cake.”

♦ 484.	The Buddha:
♦ “gāthābhigītaṃ me abhojaneyyaṃ,	“What’s been chanted over with verses18
sampassataṃ brāhmaṇa nesa dhammo.	shouldn’t be eaten by me.
♦ gāthābhigītaṃ panudanti buddhā,	That’s not the nature, brahman,
dhamme satī brāhmaṇa vuttiresā.	of one who’s seen rightly.
	What’s been chanted over with verses
	Awakened Ones reject.
	That being their Dhamma, brahman,
	this is their way of life.

♦ 485. ♦ “aññena ca kevalinaṃ mahesiṃ,	Serve with other food & drink
khīṇāsavaṃ kukkuccavūpasantaṃ.	a fully-perfected great seer,
♦ annena pānena upaṭṭhahassu,	his effluents ended,
khettañhi taṃ puññapekkhassa hoti”.	his anxiety stilled,
	for that is the field
	for one looking for merit.”

♦ 486.	Sundarika:
♦ “sādhāhaṃ bhagavā tathā vijaññaṃ,	“It’s well, Blessed One, how I understand
yo dakkhiṇaṃ bhuñjeyya mādisassa.	who should eat the offering of one like me,
♦ yaṃ yaññakāle pariyesamāno,	whom I should seek at the time of sacrifice
pappuyya tava sāsanaṃ”.	having received your advice.”

♦ 487.	The Buddha:
♦ “sārambhā yassa vigatā,	“Whose violence is fully gone,
cittaṃ yassa anāvilaṃ.	whose mind is limpid,
♦ vippamutto ca kāmehi,	whose sloth is dispelled
thinaṃ yassa panūditaṃ.	—fully released from sensuality—

♦ 488. ♦ “sīmantānaṃ vinetāraṃ,	one who has subdued boundaries,19
jātimaraṇakovidaṃ.	a master of birth & death,
♦ muniṃ moneyyasampannaṃ,	a sage consummate in sagacity20:
tādisaṃ yaññamāgataṃ.	When one like this has come to the sacrifice,

♦ 489. ♦ “bhakuṭiṃ VAR vinayitvāna,	then, subduing scorn, with hands palm-to-palm
pañjalikā namassatha.	over the heart,
♦ pūjetha annapānena,	do homage.
evaṃ ijjhanti dakkhiṇā.	Worship him with food & drink.
	In this way the offerings will succeed.”

♦ 490.	Sundarika:
♦ “buddho bhavaṃ arahati pūraḷāsaṃ,	“Master, the Awakened One,
puññakhettamanuttaraṃ.	field of merit
♦ āyāgo sabbalokassa,	unexcelled in all the world,
bhoto dinnaṃ mahapphalan”ti.	recipient for all the world21
	deserves the sacrificial cake.
	A gift given to you, master,
	bears great fruit.

❧

§1.2 – (verse ends)

♦ atha kho sundarikabhāradvājo brāhmaṇo bhagavantaṃ etadavoca — “abhikkantaṃ,	Then the brahman Sundarika Bhāradvāja said to the Blessed One, “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. Let me obtain the Going-forth in Master Gotama’s presence, let me obtain Acceptance (into the Bhikkhu Saṅgha).”
bho gotama, abhikkantaṃ, bho gotama! seyyathāpi, bho gotama, nikkujjitaṃ vā ukkujjeyya, paṭicchannaṃ vā vivareyya, mūḷhassa vā maggaṃ ācikkheyya, andhakāre vā telapajjotaṃ dhāreyya — cakkhumanto rūpāni dakkhantīti; evamevaṃ bhotā gotamena anekapariyāyena dhammo pakāsito. esāhaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca. labheyyāhaṃ bhoto gotamassa santike pabbajjaṃ, labheyyaṃ upasampadan”ti. alattha kho sundarikabhāradvājo brāhmaṇo ... pe ... arahataṃ ahosīti.	Then the brahman Sundarika Bhāradvāja obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance. And not long after his Acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Sundarika Bhāradvāja became another one of the arahants.

♦ sundarikabhāradvājasuttaṃ catutthaṃ niṭṭhitaṃ.	vv. 456–486

Notes

1. The account in SN 7:9 goes immediately from this question to the Buddha’s response marked by footnote 6.

2. See AN 4:36.

3. According to SnA, the “clan” of the run-of-the-mill is the five aggregates. However, the clan of run-of-the-mill people might also refer to the customs of all lineages that don’t follow the customs of the noble lineage set out in AN 4:28.

4. This is apparently a reference to Ṛgveda iii, 62, 10, an invocation addressed to Sāvitrī, or the Sun:

tat savitur vareṇ(i)yaṁ

bhargo devasya dhīmahi

dhiyo yo nah pracodayāt

“Let us meditate on the glory

of the excellent deva Sāvitrī,

that he may inspire our thoughts.”

This verse, in the Gāvitrī meter, is recited during the upanayana ceremony,

when a young brahman is invested with the sacred thread that

initiates him into the status of a “twice-born” brahman and he begins his study of the Vedas.

Although similar passages were recited when young men of other castes began their education,

Ṛgveda iii, 62, 10 was reserved exclusively for brahmans.

It was also the subject of many meditations on its esoteric meaning,

some of which can be found in the major Upaniṣads: Bṛhad-āraṇyaka 6.3.6; śvetāśvatara 4.18; and Maitrī 6.7 and 6.34.

SnA suggests that the Buddha’s question about this verse surprises Sundarika,

making him suspect that the Buddha knows more about brahmanical lore than he does,

which is why he changes his tone with the following question.

SnA also asserts that the Buddhist equivalent to the Sāvitti—three lines,

24 syllables—is the expression of homage to the Triple Gem: Buddhaṁ saraṇaṁ gacchāmi,

Dhammaṁ saraṇaṁ gacchāmi, Saṅghaṁ saraṇaṁ gacchāmi.

5. In other words, the original motivation for performing sacrifices was that the recipient of the oblation would be a pure person. The Buddha gives another answer to a very similar question in Sn 5:3.

6. In SN 7:9, the Buddha’s initial response to Sundarika begins here.

7. SnA explains this analogy by saying that it doesn’t matter what kind of wood is used to make a fire, for in each case the fire is equally hot and bright. See MN 93.

8. In SN 7:9, the initial exchange between the Buddha and Sundarika ends here. Sundarika then offers the sacrificial cake to the Buddha, who refuses it with the passage beginning with the line marked by footnote 18. Then, as in Sn 1:4, he tells Sundarika to throw away the offering, which sizzles in the water into which it is thrown. Shocked, Sundarika returns to the Buddha, who teaches him five more verses of Dhamma.

Don’t, brahman, when lighting kindling,

imagine that purity comes from that outside,

for the skilled say that purity doesn’t come through that:

whoever searches outside for purity.

Having abandoned the lighting of kindling,

brahman, ignite just the inner fire.

Constantly afire,

constantly centered in mind,

I am a worthy one, living the holy life.

Conceit, brahman, is the burden on your shoulder,

anger your smoke, false speech your ashes.

The tongue is the ladle;

the heart, the fire-altar;

the well-tamed self

is the fire of a man.

The Dhamma is a lake

whose ford is virtue

—limpid, praised by the good

to the good—

where attainers-of-knowledge, having bathed

cross, dry-limbed,

to the further shore.

Truth, Dhamma, restraint, the holy life,

attainment of Brahmā dependent on the middle:

Pay homage to those who’ve become

truly straightened:

That, I call a man

in the flow of the Dhamma.

After hearing these verses, Sundarika asks for Acceptance into the Saṅgha,

and the sutta concludes in the same way as the account given here.

9. This is a play on words: arahati, “deserves,” is related to arahant.

10. On the implications of being “everywhere released,” see The Paradox of Becoming, chapter 7.

11. According to SnA, the field and site of stress is a reference to defilements. It could also be a reference to the objects of clinging that can form a basis for stress: such things as the aggregates, sense media, and properties (dhātu).

12. According to SnA, “seclusion” here means unbinding. See SN 21:10 and SN 35:63.

13. Supports/mental objects = ārammaṇā. See Ud 8:1, SN 12:64, and SN 22:53.

14. On unbinding as the end of phenomena, see AN 10:58 and Sn 5:6.

15. For examples of seeing self by means of self (or self by means of not-self, or not-self by means of self), see MN 2.

16. This verse contains a play on words, in that attā can mean both “self” and “mind,” and it is used in both senses here.

17. Spirit = yakkha. According to SnA, the word yakkha in this context means “person.” See Sn 4:11, note 4.

18. See Sn 1:4.

19. Boundaries = sīmantā. According to SnA, this is an epithet for defilement, in that the territory (sīmā) stands for good manners, and the end of the territory, or boundary, (sīmanta) stands for the defilements that lie outside of the realm of good manners. For a very different meaning for “territory,” see Sn 4:4, note 12.

20. See AN 3:123 and Sn 1:12.

21. The word, sabba-lokasmiṁ—”in all the world,” “with regard to all the world”—apparently functions as a lamp in this verse.

KN Snp 3.5 māgha

♦ 5. māghasuttaṃ (KN 5.31) n	3:5 Māgha

♦ evaṃ me sutaṃ — eka samayaṃ bhagavā rājagahe viharati gijjhakūṭe pabbate. atha kho māgho māṇavo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho māgho māṇavo bhagavantaṃ etadavoca --	I have heard that on one occasion the Blessed One was staying near Rājagaha on Vulture Peak Mountain. Then the young brahman Māgha went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he said to the Blessed One, “Master Gotama, I am generous, a master of giving, magnanimous, responsive to requests. I search for wealth righteously. Having searched for wealth righteously, then—with wealth righteously gained, righteously acquired—I give to one, I give to two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, one hundred, and to more. Thus giving, thus sacrificing, do I produce much merit?”
	“Certainly, young man, thus giving, thus sacrificing, you produce much merit. Anyone who is generous, a master of giving, magnanimous, responsive to requests, who searches for wealth righteously and, having searched for wealth righteously, then—with wealth righteously gained, righteously acquired—gives to one, to two, three, four, five, six, seven, eight, nine, ten, twenty, thirty, forty, fifty, one hundred, and to more, produces much merit.”
♦ “ahañhi, bho gotama, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesāmi; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāmi dvinnampi tiṇṇampi catunnampi pañcannampi channampi sattannampi aṭṭhannampi navannampi dasannampi dadāmi, vīsāyapi tiṃsāyapi cattālīsāyapi paññāsāyapi dadāmi, satassapi dadāmi, bhiyyopi dadāmi. kaccāhaṃ, bho gotama, evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavāmī”ti ?	Then the young brahman Māgha addressed the Blessed One in verse:
	“I ask the magnanimous Gotama,
♦ “taggha tvaṃ, māṇava, evaṃ dadanto evaṃ yajanto bahuṃ puññaṃ pasavasi. yo kho, māṇava, dāyako dānapati vadaññū yācayogo; dhammena bhoge pariyesati; dhammena bhoge pariyesitvā dhammaladdhehi bhogehi dhammādhigatehi ekassapi dadāti ... pe ... satassapi dadāti, bhiyyopi dadāti, bahuṃ so puññaṃ pasavatī”ti. atha kho māgho māṇavo bhagavantaṃ gāthāya ajjhabhāsi —	wearing ochre robes, wandering without home:
	When a householder responsive to requests,
♦ 491.	a master of giving,
	makes a sacrifice in hopes of merit,
♦ “pucchāmahaṃ gotamaṃ vadaññuṃ, (iti māgho māṇavo)	looking for merit,
	giving food & drink to others here,
♦ kāsāyavāsiṃ agahaṃ VAR carantaṃ.	how is the offering purified
♦ yo yācayogo dānapati VAR gahaṭṭho,	for the one making the sacrifice?”
puññatthiko VAR yajati puññapekkho.	The Buddha:
♦ dadaṃ paresaṃ idha annapānaṃ,	“When a householder responsive to requests,
kathaṃ hutaṃ yajamānassa sujjhe”.	a master of giving,
	makes a sacrifice in hopes of merit,
♦ 492.	looking for merit,
	giving food & drink to others here:
♦ “yo yācayogo dānapati gahaṭṭho, (māghāti bhagavā)	Such a person achieves his aim
	in terms of the recipient.”
♦ puññatthiko yajati puññapekkho.	Māgha:
♦ dadaṃ paresaṃ idha annapānaṃ,	“When a householder responsive to requests,
ārādhaye dakkhiṇeyyebhi tādi”.	a master of giving,
	makes a sacrifice in hopes of merit,
♦ 493.	looking for merit,
	giving food & drink to others here:
♦ “yo yācayogo dānapati gahaṭṭho, (iti māgho māṇavo)	Point out to me the recipient.”
	The Buddha:
♦ puññatthiko yajati puññapekkho.	“Those who, unadhering,1
♦ dadaṃ paresaṃ idha annapānaṃ,	wander in the world, having nothing,
akkhāhi me bhagavā dakkhiṇeyye”.	fully accomplished, their minds restrained:
	To them, at the right time,
♦ 494.	you should bestow an offering,
♦ “ye ve asattā VAR vicaranti loke,	to them a brahman aiming at merit
akiñcanā kevalino yatattā.	should sacrifice.
♦ kālena tesu habyaṃ pavecche,	Those who have cut all fetters & bonds,
yo brāhmaṇo puññapekkho yajetha.	tamed, released, with
	no afflictions,
♦ 495.	no desires:
♦ “ye sabbasaṃyojanabandhanacchidā,	To them, at the right time,
dantā vimuttā anīghā nirāsā.	you should bestow an offering,
♦ kālena tesu habyaṃ pavecche,	to them a brahman aiming at merit
yo brāhmaṇo puññapekkho yajetha.	should sacrifice.
	Those released from all fetters & bonds,
♦ 496.	tamed, released, with
♦ “ye sabbasaṃyojanavippamuttā,	no afflictions,
dantā vimuttā anīghā nirāsā.	no desires:
♦ kālena tesu habyaṃ pavecche,	To them, at the right time,
yo brāhmaṇo puññapekkho yajetha.	you should bestow an offering.
	Having abandoned
♦ 497.	passion, aversion, & delusion,
♦ “rāgañca dosañca pahāya mohaṃ,	their holy life fulfilled,
khīṇāsavā vūsitabrahmacariyā.	their effluents ended:
♦ kālena tesu habyaṃ pavecche,	To them, at the right time,
yo brāhmaṇo puññapekkho yajetha.	you should bestow an offering.
	Those in whom no deceptiveness dwells,
♦ 498.	no conceit,
♦ “yesu na māyā vasati na māno,	their holy life fulfilled,
khīṇāsavā vūsitabrahmacariyā.	their effluents ended:
♦ kālena tesu habyaṃ pavecche,	To them, at the right time,
yo brāhmaṇo puññapekkho yajetha.	you should bestow an offering.
	Those devoid of greed,
♦ 499.	unpossessive, undesiring,
♦ “ye vītalobhā amamā nirāsā,	their holy life fulfilled,
khīṇāsavā vūsitabrahmacariyā.	their effluents ended:
♦ kālena tesu habyaṃ pavecche,	To them, at the right time,
yo brāhmaṇo puññapekkho yajetha.	you should bestow an offering.
	Those who aren’t prey to cravings,
♦ 500.	who wander without possessiveness,
♦ “ye ve na taṇhāsu upātipannā,	having crossed over the flood:
vitareyya oghaṃ amamā caranti.	To them, at the right time,
♦ kālena tesu habyaṃ pavecche,	you should bestow an offering.
yo brāhmaṇo puññapekkho yajetha.	Those who, having abandoned sensuality,
	wander without home,
♦ 501.	their minds well-restrained,
♦ “yesaṃ taṇhā natthi kuhiñci loke,	straight as a shuttle:
bhavābhavāya idha vā huraṃ vā.	To them, at the right time,
♦ kālena tesu habyaṃ pavecche,	you should bestow an offering.
yo brāhmaṇo puññapekkho yajetha.	Those devoid of passion,
	their faculties well-centered,
♦ 502.	released like the moon
♦ “ye kāme hitvā agahā caranti,	from the grasp of an eclipse:
susaññatattā tasaraṃva ujjuṃ.	To them, at the right time,
♦ kālena tesu habyaṃ pavecche,	you should bestow an offering.
yo brāhmaṇo puññapekkho yajetha.	Having calmed themselves,
	those devoid of passion, unprovoked,
♦ 503.	who have no (future) destinations,
♦ “ye vītarāgā susamāhitindriyā,	having abandoned them here:
candova rāhuggahaṇā pamuttā.	To them, at the right time,
♦ kālena tesu habyaṃ pavecche,	you should bestow an offering.
yo brāhmaṇo puññapekkho yajetha.	Having abandoned birth & death
	without trace,
♦ 504.	they have escaped all perplexity:
♦ “samitāvino vītarāgā akopā,	To them, at the right time,
yesaṃ gatī natthidha vippahāya.	you should bestow an offering.
♦ kālena tesu habyaṃ pavecche,	They who, with themselves as refuge,
yo brāhmaṇo puññapekkho yajetha.	wander in the world,
	having nothing, everywhere released:

♦ 505.	To them, at the right time,
♦ “jahitvā jātimaraṇaṃ asesaṃ,	you should bestow an offering.
kathaṃkathiṃ sabbamupātivattā.	They who know here, as it really is—
♦ kālena tesu habyaṃ pavecche,	‘This is the last birth,
yo brāhmaṇo puññapekkho yajetha.	there is no further becoming’:
	To them, at the right time,
♦ 506.	you should bestow an offering.
♦ “ye attadīpā vicaranti loke,	An attainer-of-knowledge,2
akiñcanā sabbadhi vippamuttā.	delighting in jhāna, mindful,
♦ kālena tesu habyaṃ pavecche,	attained to self-awakening,
yo brāhmaṇo puññapekkho yajetha.	the refuge of many:
	To him, at the right time,
♦ 507.	you should bestow an offering,
♦ “ye hettha jānanti yathā tathā idaṃ,	to him a brahman aiming at merit
ayamantimā natthi punabbhavoti.	should sacrifice.”
♦ kālena tesu habyaṃ pavecche,	Māgha:
yo brāhmaṇo puññapekkho yajetha.	“Yes, my question was not in vain.
	You, Blessed One, have pointed out the recipient.
♦ 508.	You know this here, as it really is,
♦ “yo vedagū jhānarato satīmā,	because this Dhamma has been experienced by you.
sambodhipatto saraṇaṃ bahūnaṃ.	When a householder responsive to requests,
♦ kālena tamhi habyaṃ pavecche,	a master of giving,
yo brāhmaṇo puññapekkho yajetha”.	makes a sacrifice in hopes of merit,
	looking for merit,
♦ 509.	giving food & drink to others here:
♦ “addhā amoghā mama pucchanā ahu,	Point out to me, Blessed One,
akkhāsi me bhagavā dakkhiṇeyye.	the consummation of the sacrifice.”
♦ tvañhettha jānāsi yathā tathā idaṃ,	The Buddha:
tathā hi te vidito esa dhammo.	“Sacrifice, and while sacrificing, Māgha,
	said the Blessed One,
♦ 510.	make your mind clear everywhere.
	For one sacrificing, the sacrifice is the object,
♦ “yo yācayogo dānapati gahaṭṭho, (iti māgho māṇavo)	the support.3
	Taking a stand there, he abandons faults.4
♦ puññatthiko yajati puññapekkho.	He—devoid of passion, subduing aversion,
	developing a mind of goodwill
♦ dadaṃ paresaṃ idha annapānaṃ,	immeasurable,
	day & night, continually heedful—
♦ akkhāhi me bhagavā yaññasampadaṃ”.	should pervade all the directions
	immeasurably.”
♦ 511.	Māgha:
♦ “yajassu yajamāno māghāti bhagavā,	“Who is purified? Released? Bound?
sabbattha ca vippasādehi cittaṃ.	By means of what mind does one go
♦ ārammaṇaṃ yajamānassa yañño,	to the Brahmā world?
etthappatiṭṭhāya jahāti dosaṃ.	Say this, sage, when asked
	by me who doesn’t know.
♦ 512.	As the Blessed One is my witness,
♦ “so vītarāgo pavineyya dosaṃ,	I have seen Brahmā today,
mettaṃ cittaṃ bhāvayamappamāṇaṃ.	for you are equal to Brahmā for us—it’s true!
♦ rattindivaṃ satatamappamatto,	How, shining one, does one reappear
sabbā disā pharati appamaññaṃ”.	in the Brahmā world?”
	The Buddha:
♦ 513.	“Whoever sacrifices
♦ “ko sujjhati muccati bajjhatī ca,	with the threefold sacrifice consummation,5
kenattanā gacchati VAR brahmalokaṃ.	such a one would achieve his aim
♦ ajānato me muni brūhi puṭṭho,	in terms of the recipient.
bhagavā hi me sakkhi brahmajjadiṭṭho.	Having thus sacrificed rightly,
♦ tuvañhi no brahmasamosi saccaṃ,	one responsive to requests
kathaṃ upapajjati brahmalokaṃ jutima”.	reappears, I say, in the Brahmā world.”5
	When this was said, the young brahman Māgha said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. I go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember me as a lay follower who has gone for refuge from this day forward, for life.”
♦ 514.	vv. 487–509
	Notes
♦ “yo yajati tividhaṃ yaññasampadaṃ, (māghāti bhagavā)	1. Reading alaggā with the Thai edition. The Burmese and PTS editions read asattā, “without attachment.”
	2. In this verse, the Buddha is referring to himself.
♦ ārādhaye dakkhiṇeyyebhi tādi.	3. Support/object = ārammaṇaṁ.
	4. Dosa. There is apparently a play on words in this verse, with dosa meaning “fault” here, and “aversion” in the next line.
♦ evaṃ yajitvā sammā yācayogo,	5. According to SnA, the threefold consummation of the sacrifice refers to the three qualities of the donor mentioned in AN 6:37: “The donor, before giving, is glad; while giving, his/her mind is bright & clear; and after giving, is gratified.” However, because these qualities are not mentioned in this sutta, this explanation is unlikely. It’s more likely that the Buddha here is referring to the three points he made just above: that the donor should make his/her mind clear; should abandon the faults of passion and aversion; and should develop immeasurable thoughts of goodwill. For more on the development of immeasurable goodwill and its benefits, see MN 97, AN 4:125–126, AN 10:196, and AN 11:16.
♦ upapajjati brahmalokanti brūmī”ti. ♦ evaṃ vutte, māgho māṇavo bhagavantaṃ etadavoca — “abhikkantaṃ, bho gotama ... pe ... ajjatagge pāṇupetaṃ saraṇaṃ gatan”ti.	See also: SN 3:24; SN 20:4; AN 5:53; AN 6:37; AN 8:54; AN 9:20; Iti 22; Iti 27; Iti 100

♦ māghasuttaṃ pañcamaṃ niṭṭhitaṃ.

❧

KN Snp 3.6 sabhiya (prologue-verses)

♦ 6. sabhiyasuttaṃ (KN 5.32) n ♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā rājagahe viharati veḷuvane kalandakanivāpe. tena kho pana samayena sabhiyassa paribbājakassa purāṇasālohitāya devatāya pañhā uddiṭṭhā honti — “yo te,	3:6 Sabhiya
sabhiya, samaṇo vā brāhmaṇo vā ime pañhe puṭṭho byākaroti tassa santike brahmacariyaṃ careyyāsī”ti.	I have heard that on one occasion the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. Now on that occasion, questions had been assigned to Sabhiya the wanderer by a devatā who was a former relative of his: “Sabhiya, if any contemplative or brahman, when asked these questions, answers them, live the holy life in his presence.” Then Sabhiya the wanderer, having learned these questions in the presence of that devatā, went to those who had communities & groups, who were the teachers of groups, well-known, prestigious, founders of sects, well-regarded by people at large—i.e., Pūraṇa Kassapa, Makkhali Gosāla, Ajita Kesakambalin, Pakudha Kaccāyana, Sañjaya Velaṭṭhaputta, & the Nigaṇṭha Nāṭaputta—and asked them the questions. But they, being asked the questions by Sabhiya the wanderer, were unable to answer. Unable to answer, they showed anger, aversion, & displeasure, and even turned the questions back on Sabhiya the wanderer.
♦ atha kho sabhiyo paribbājako tassā devatāya santike te pañhe uggahetvā ye te samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,	The thought occurred to Sabhiya the wanderer, “These venerable contemplatives & brahmans with communities & groups, who are the teachers of groups, well-known, prestigious, founders of sects, well-regarded by people at large—i.e., Pūraṇa Kassapa … & the Nigaṇṭha Nāṭaputta—when asked these questions by me are unable to answer. Unable to answer, they show anger, aversion, & displeasure, and even turn the questions back on me. What if I were to revert to the lower life and partake of sensual pleasures?”
seyyathidaṃ — pūraṇo kassapo makkhaligosālo ajito kesakambalo pakudho VAR kaccāno sañcayo VAR belaṭṭhaputto VAR nigaṇṭho nāṭaputto VAR, te upasaṅkamitvā te pañhe pucchati. te sabhiyena paribbājakena pañhe puṭṭhā na sampāyanti; asampāyantā kopañca dosañca appaccayañca pātukaronti. api ca sabhiyaṃ yeva paribbājakaṃ paṭipucchanti.	But then the thought occurred to him, “There is still this Gotama the contemplative. He has a community & group, he is the teacher of a group, well-known, prestigious, founder of a sect, well-regarded by people at large. What if I, having gone to him, were to ask him these questions?”
♦ atha kho sabhiyassa paribbājakassa etadahosi — “ye kho te bhonto samaṇabrāhmaṇā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,	Then the thought occurred to Sabhiya the wanderer, “Now, those venerable contemplatives & brahmans—Pūraṇa Kassapa … & the Nigaṇṭha Nāṭaputta—are old, elderly, aged, along in their years, at an advanced stage of life, elders, senior, long gone forth, with communities & groups, teachers of groups, well-known, prestigious, founders of sects, well-regarded by people at large: Even they, when asked these questions by me, were unable to answer. Unable to answer, they showed anger, aversion, & displeasure, and even turned the questions back on me. So how could this Gotama the contemplative answer when asked these questions? He is both young in age and newly gone forth.”
seyyathidaṃ — pūraṇo kassapo ... pe ... nigaṇṭho nāṭaputto, te mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti; api ca maññevettha paṭipucchanti. yannūnnāhaṃ hīnāyāvattitvā kāme paribhuñjeyyan”ti.	But then the thought occurred to him, “Gotama the contemplative is not to be despised as ‘young’ or treated with contempt. Even though young, he is of great power & great might.1 What if I, having gone to him, were to ask him these questions?”
	So Sabhiya the wanderer set out, headed for Rājagaha. Wandering by stages, he arrived at where the Blessed One was staying near Rājagaha in the Bamboo Forest, the Squirrels’ Sanctuary. On arrival, he exchanged courteous greetings with the Blessed One. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he addressed the Blessed One in verse:
♦ atha kho sabhiyassa paribbājakassa etadahosi — “ayampi kho samaṇo gotamo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa; yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyyan”ti.	“Doubtful & uncertain, I have come
♦ atha kho sabhiyassa paribbājakassa etadahosi — “yepi kho te VAR bhonto samaṇabrāhmaṇā jiṇṇā vuḍḍhā mahallakā addhagatā vayoanuppattā therā rattaññū cirapabbajitā saṅghino gaṇino gaṇācariyā ñātā yasassino titthakarā sādhusammatā bahujanassa,	desiring to ask questions.
seyyathidaṃ — pūraṇo kassapo...pe. ... nigaṇṭho nāṭaputto, tepi mayā pañhe puṭṭhā na sampāyanti, asampāyantā kopañca dosañca appaccayañca pātukaronti, api ca maññevettha paṭipucchanti; kiṃ pana me samaṇo gotamo ime pañhe puṭṭho byākarissati! samaṇo hi gotamo daharo ceva jātiyā, navo ca pabbajjāyā”ti.	Put an end to them,
♦ atha kho sabhiyassa paribbājakassa etadahosi — “samaṇo kho VAR daharoti na uññātabbo na paribhotabbo. daharopi cesa samaṇo gotamo mahiddhiko hoti mahānubhāvo,	when asked them by me.
yaṃnūnāhaṃ samaṇaṃ gotamaṃ upasaṅkamitvā ime pañhe puccheyyan”ti.	Answer me one-by-one,
	in line with the Dhamma.”
♦ atha kho sabhiyo paribbājako yena rājagahaṃ tena cārikaṃ pakkāmi. anupubbena cārikaṃ caramāno yena rājagahaṃ veḷuvanaṃ kalandakanivāpo, yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho sabhiyo paribbājako bhagavantaṃ gāthāya ajjhabhāsi —	“Sabhiya,” said the Blessed One,
	“you have come from afar,
♦ 515.	desiring to ask questions.
	I will put an end to them,
♦ “kaṅkhī vecikicchī āgamaṃ, (iti sabhiyo)	when asked them by you.
	I will answer you one-by-one,
♦ pañhe pucchituṃ abhikaṅkhamāno.	in line with the Dhamma.”
	Then the thought occurred to Sabhiya the wanderer, “Isn’t is amazing? Isn’t it astounding?—how even the leave, of which I didn’t receive even a little bit from other contemplatives & brahmans, has been granted to me by Gotama the contemplative.” Gratified, joyful, exultant, enraptured, & happy, he asked the Blessed One a question:
♦ tesantakaro bhavāhi VAR pañhe me puṭṭho,	“Having attained what
	is one said to be a monk?
♦ anupubbaṃ anudhammaṃ byākarohi me”.	In what way is one composed?
	And how is one said to be tamed?
♦ 516.	How is one called ‘awakened’?
	Answer, Blessed One, when I’ve asked you.”
♦ “dūrato āgatosi sabhiya, (iti bhagavā)	The Buddha:
	“Having gone to total unbinding,
♦ pañhe pucchituṃ abhikaṅkhamāno.	having crossed over doubt,
	by means of the path accomplished by himself,
♦ tesantakaro bhavāmi VAR pañhe te puṭṭho,	having abandoned becoming & non-becoming,
	having fulfilled [the task],
♦ anupubbaṃ anudhammaṃ byākaromi te.	further-becoming ended:
	He is a monk.2
♦ 517.	Everywhere equanimous, mindful,
♦ “puccha maṃ sabhiya pañhaṃ,	he harms no one in all the world.
yaṃ kiñci manasicchasi.	A contemplative crossed over, limpid,
♦ tassa tasseva pañhassa,	he has no swellings3: He is composed.
ahaṃ antaṃ karomi te”ti.	Whose faculties are developed,
	within & without,
♦ atha kho sabhiyassa paribbājakassa etadahosi — “acchariyaṃ vata, bho, abbhutaṃ vata, bho! yaṃ vatāhaṃ aññesu samaṇabrāhmaṇesu okāsakammamattampi VAR nālatthaṃ taṃ me idaṃ samaṇena gotamena okāsakammaṃ katan”ti. attamano pamudito udaggo pītisomanassajāto bhagavantaṃ pañhaṃ apucchi —	with regard to all the world,4
	disenchanted with this world & the next,
♦ 518.	he awaits his time,5 developed: He’s tamed.
	Having evaluated all theories,
♦ “kiṃ pattinamāhu bhikkhunaṃ, (iti sabhiyo)	the wandering-on,
	dying & reappearing,
♦ sorataṃ kena kathañca dantamāhu.	having done away with dust & blemish
	—pure—
♦ buddhoti kathaṃ pavuccati,	he has attained the ending of birth:
	He is called awakened.”6
♦ puṭṭho me bhagavā byākarohi”.	Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured & happy, asked the Blessed One a further question:
	“Having attained what
♦ 519.	is one said to be a brahman?
	In what way is one a contemplative,
♦ “pajjena katena attanā, (sabhiyāti bhagavā)	and how is one ‘washed’?
	How is one called a nāga?
♦ parinibbānagato vitiṇṇakaṅkho.	Answer, Blessed One, when I’ve asked you.”
	The Buddha:
♦ vibhavañca bhavañca vippahāya,	“Having banished all evils,7
	well-centered, stainless,
♦ vusitavā khīṇapunabbhavo sa bhikkhu.	firm in mind,
	gone entirely beyond
♦ 520.	the wandering-on,
♦ “sabbattha upekkhako satimā,	independent, Such:
na so hiṃsati kañci sabbaloke.	He’s called a brahman.
♦ tiṇṇo samaṇo anāvilo,	Calmed, having abandoned
ussadā yassa na santi sorato so.	good & evil,
	dustless, having known
♦ 521.	this world & the next,
♦ “yassindriyāni bhāvitāni,	gone beyond birth & death,
ajjhattaṃ bahiddhā ca sabbaloke.	he is truly called a contemplative8—
♦ nibbijjha imaṃ parañca lokaṃ,	Such.
kālaṃ kaṅkhati bhāvito sa danto.	Having washed off all evils
	within & without, in all the world,
♦ 522.	with regard to the theories
♦ “kappāni viceyya kevalāni,	of beings human & divine,
saṃsāraṃ dubhayaṃ cutūpapātaṃ.	he goes to no theory:
♦ vigatarajamanaṅgaṇaṃ visuddhaṃ,	He’s said to be ‘washed.’9
pattaṃ jātikhayaṃ tamāhu buddhan”ti.	He does no misdeed10
	at all in the world.
♦ atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto bhagavantaṃ uttariṃ VAR pañhaṃ apucchi —	Having escaped all fetters & bonds,
	freed, he’s everywhere un-
♦ 523.	attached,
	truly he’s called a nāga—
♦ “kiṃ pattinamāhu brāhmaṇaṃ, (iti sabhiyo)	Such.”
	Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured, & happy, asked the Blessed One a further question:
♦ samaṇaṃ kena kathañca nhātakoti.	“Whom do the awakened
	call a field-victor?
♦ nāgoti kathaṃ pavuccati,	In what way is one skilled
	and how is one wise?
♦ puṭṭho me bhagavā byākarohi”.	And how is one called
	by the name of ‘sage’?
♦ 524.	Answer, Blessed One, when I’ve asked you.”
	The Buddha:
♦ “bāhitvā sabbapāpakāni, (sabhiyāti bhagavā)	“Having examined all fields11—
	heavenly, human, and fields of the Brahmās—
♦ vimalo sādhusamāhito ṭhitatto.	freed from the root bonds of all fields,
	he’s truly called a field-victor—
♦ saṃsāramaticca kevalī so,	Such.

	Having examined all storehouses12—
♦ asito tādi pavuccate sa brahmā.	heavenly, human, storehouses of Brahmās—
	freed from the root bonds of all storehouses,
♦ 525.	he’s truly called skillful—
♦ “samitāvi pahāya puññapāpaṃ,	Such.
virajo ñatvā imaṃ parañca lokaṃ.	Having examined all white flowers13
♦ jātimaraṇaṃ upātivatto,	within & without,
samaṇo tādi pavuccate tathattā.	one of pure discernment
	gone beyond dark & bright,
♦ 526.	he’s truly called wise—
♦ “ninhāya VAR sabbapāpakāni,	Such.
ajjhattaṃ bahiddhā ca sabbaloke.	Knowing false & true Dhamma
♦ devamanussesu kappiyesu,	within & without, in all the world,
kappaṃ neti tamāhu nhātako”ti.	he is worshipped by beings
	human & divine.
♦ 527.	Having transcended snares & nets,
♦ “āguṃ na karoti kiñci loke,	he is a sage.”
sabbasaṃyoge VAR visajja bandhanāni.	Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured & happy, asked the Blessed One a further question:
♦ sabbattha na sajjatī vimutto,	“Having attained what
nāgo tādi pavuccate tathattā”ti.	is one said to be
	an attainer-of-knowledge?
♦ atha kho sabhiyo paribbājako ... pe ... bhagavantaṃ uttariṃ pañhaṃ apucchi —	In what way is one well-tested,
	and how is one persistent?
♦ 528.	Why is one named a thoroughbred?
	Answer, Blessed One, when I’ve asked you.”
♦ “kaṃ khettajinaṃ vadanti buddhā, (iti sabhiyo)	The Buddha:
	“Having examined all knowledges—
♦ kusalaṃ kena kathañca paṇḍitoti.	those of brahmans, those of contemplatives—
	devoid of passion for all feelings,14
♦ muni nāma kathaṃ pavuccati,	gone beyond knowledge:
	He’s an attainer-of-knowledge.
♦ puṭṭho me bhagavā byākarohi”.	Having tested objectification15
	& name-&-form,
♦ 529.	within & without, the root of disease,
	freed from the root bond of disease,
♦ “khettāni viceyya kevalāni, (sabhiyāti bhagavā)	he’s truly called well-tested—
	Such.
♦ dibbaṃ mānusakañca brahmakhettaṃ.	Abstaining from all evils,
	gone beyond the suffering of hell,
♦ sabbakhettamūlabandhanā pamutto,	he’s one with persistence.
	He, with persistence, exertion,
♦ khettajino tādi pavuccate tathattā.	is rightly called a hero16—
	Such.
♦ 530.	One truly whose bonds are cut
♦ “kosāni viceyya kevalāni,	within & without,
dibbaṃ mānusakañca brahmakosaṃ.	freed from all the root bonds of snares,
♦ sabbakosamūlabandhanā pamutto,	truly he’s called a thoroughbred—
kusalo tādi pavuccate tathattā.	Such.”
	Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured & happy, asked the Blessed One a further question:
♦ 531.	“Having attained what
♦ “dubhayāni viceyya paṇḍarāni,	is one said to be learned?
ajjhattaṃ bahiddhā ca suddhipañño.	In what way is one noble,
♦ kaṇhaṃ sukkaṃ upātivatto,	and how is one a person of good conduct?
paṇḍito tādi pavuccate tathattā.	Why is one named a wanderer?
	Answer, Blessed One, when I’ve asked you.”
♦ 532.	The Buddha:
♦ “asatañca satañca ñatvā dhammaṃ,	“Having heard, having directly known
ajjhattaṃ bahiddhā ca sabbaloke.	every Dhamma
♦ devamanussehi pūjanīyo,	for the sake of direct knowing17
saṅgaṃ jālamaticca so munī”ti.	in the world,
	whatever is blameworthy or blameless,
♦ atha kho sabhiyo paribbājako ... pe ... bhagavantaṃ uttariṃ pañhaṃ apucchi —	having conquered, free of doubt,
	released
♦ 533.	everywhere, everywhere
	without trouble,
♦ “kiṃ pattinamāhu vedaguṃ, (iti sabhiyo)	one is said to be learned.18
	Having cut attachments & effluents,
♦ anuviditaṃ kena kathañca vīriyavāti.	knowing, he does not come to lie in the womb,
	dispelling mud
♦ ājāniyo kinti nāma hoti,	and the three types of perception,19
	he goes to no theory:
♦ puṭṭho me bhagavā byākarohi”.	He is called noble.
	Whoever here has attained attainment
♦ 534.	with regard to good conduct,
	all-skillful, who has learned the Dhamma,
♦ “vedāni viceyya kevalāni, (sabhiyāti bhagavā)	unattached
	everywhere,
♦ samaṇānaṃ yānidhatthi VAR brāhmaṇānaṃ.	everywhere his mind released,
	he has no irritation:
♦ sabbavedanāsu vītarāgo,	He is one of good conduct.
	Avoiding whatever action there is
♦ sabbaṃ vedamaticca vedagū so.	that ripens in suffering & stress
	—above, below, and even all around
♦ 535.	in the middle—
♦ “anuvicca papañcanāmarūpaṃ,	one who goes about, comprehending,
ajjhattaṃ bahiddhā ca rogamūlaṃ.	he has put an all-around end to
♦ sabbarogamūlabandhanā pamutto,	deceptiveness, conceit,
anuvidito tādi pavuccate tathattā.	greed, anger,
	name-&-form:
♦ 536.	He’s called a wanderer,
♦ “virato idha sabbapāpakehi,	attained to attainment.”20
nirayadukkhaṃ aticca vīriyavā so.	Then Sabhiya the wanderer—delighting in and approving of the Blessed One’s words—gratified, joyful, exultant, enraptured & happy—got up from his seat and, arranging his upper robe over his shoulder and placing his hands palm-to-palm over his heart toward the Blessed One, praised the Blessed One face-to-face with fitting verses:
♦ so vīriyavā padhānavā,	“One Deeply Discerning,
dhīro tādi pavuccate tathattā.	you have crossed over the flood of darkness
	of the three & sixty views leading downward,21
♦ 537.	dependent on the teachings of contemplatives,
♦ “yassassu lunāni bandhanāni,	dependent on perceptions
ajjhattaṃ bahiddhā ca saṅgamūlaṃ.	& words of perceptions.
♦ sabbasaṅgamūlabandhanā pamutto,	You have gone to the end,
ājāniyo tādi pavuccate tathattā”ti.	you have gone to the further shore

	of suffering & stress.
♦ atha kho sabhiyo paribbājako ... pe ... bhagavantaṃ uttariṃ pañhaṃ apucchi —	You are a noble one,
	rightly self-awakened.
♦ 538.	I would imagine that you
	have ended the effluents.
♦ “kiṃ pattinamāhu sottiyaṃ, (iti sabhiyo)	Brilliant, thoughtful,
	of abundant discernment,
♦ ariyaṃ kena kathañca caraṇavāti.	ender of suffering,
	you have brought me across.
♦ paribbājako kinti nāma hoti,	When you learned of my doubt,
	you brought me across my uncertainty.
♦ puṭṭho me bhagavā byākarohi”.	Homage to you, sage attained
	to the attainment of sagacity’s ways.
♦ 539.	Free from rigidity, Kinsman of the Sun,
	you’re composed.
♦ “sutvā sabbadhammaṃ abhiññāya loke, (sabhiyāti bhagavā)	The doubt I had before,
	you have answered, One with Eyes.
♦ sāvajjānavajjaṃ yadatthi kiñci.	Yes, you are a sage, rightly
	self-awakened. You have
♦ abhibhuṃ akathaṃkathiṃ vimuttaṃ,	no hindrances. Your despairs
	are fallen down, cut from the stem.
♦ anighaṃ sabbadhimāhu sottiyoti.	Cooled, attained to self-control,
	steadfast, enduring in truth:
♦ 540.	In your words, Nāga of nāgas, great hero,
♦ “chetvā āsavāni ālayāni,	all devas—including Nāradas and Pabbatas22—
vidvā so na upeti gabbhaseyyaṃ.	delight.
♦ saññaṃ tividhaṃ panujja paṅkaṃ,	Homage to you, O thoroughbred man,
kappaṃ neti tamāhu ariyoti.	Homage to you, O superlative man,23
	in the world with its devas
♦ 541.	there’s no one to compare with you.24
♦ “yo idha caraṇesu pattipatto,	You : Awakened.
kusalo sabbadā ājānāti VAR dhammaṃ.	You : Teacher.
♦ sabbattha na sajjati vimuttacitto VAR,	You : Sage who has conquered Māra.
paṭighā yassa na santi caraṇavā so.	You : Having cut obsessions,
	having crossed over,
♦ 542.	bring this generation across.
♦ “dukkhavepakkaṃ yadatthi kammaṃ,	Your acquisitions transcended,
uddhamadho tiriyaṃ vāpi VAR majjhe.	your effluents torn apart,
♦ paribbājayitvā pariññacārī,	you are a lion
māyaṃ mānamathopi lobhakodhaṃ.	free of clinging,
♦ pariyantamakāsi nāmarūpaṃ,	your fear & terror abandoned.
taṃ paribbājakamāhu pattipattan”ti.	As a lovely lotus
	is not smeared by water,
♦ atha kho sabhiyo paribbājako bhagavato bhāsitaṃ abhinanditvā anumoditvā attamano pamudito udaggo pītisomanassajāto uṭṭhāyāsanā ekaṃsaṃ uttarāsaṅgaṃ karitvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi —	you are not smeared
	by good or evil.
♦ 543.	Extend your feet, hero:
♦ “yāni ca tīṇi yāni ca saṭṭhi,	Sabhiya venerates them,
samaṇappavādasitāni VAR bhūripañña.	the feet of the Teacher.25
♦ saññakkharasaññanissitāni,	Then Sabhiya the wanderer, bending his head to the Blessed One’s feet, said, “Magnificent, lord! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to set out a lamp in the darkness so that those with eyes could see forms, in the same way has the Blessed One—through many lines of reasoning—made the Dhamma clear. I go to the Blessed One for refuge, to the Dhamma, & to the Saṅgha of monks. Let me obtain the Going-forth in the Blessed One’s presence, let me obtain Acceptance.”
osaraṇāni vineyya oghatamagā.	“Anyone, Sabhiya, who has previously belonged to another sect and who desires the Going-forth & Acceptance into this Dhamma & Vinaya, must first undergo probation for four months. If, at the end of four months, the monks feel so moved, they give him the Going-forth & accept him into the monk’s state. But I know distinctions among individuals in this matter.”
	“Lord, if that is so, I am willing to undergo probation for four years. If, at the end of four years, the monks feel so moved, let them give me the Going-forth & accept me into the monk’s state.”
♦ 544.	Then Sabhiya the wanderer obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance. And not long after his Acceptance—dwelling alone, secluded, heedful, ardent, & resolute—he in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Sabhiya became another one of the arahants.
♦ “antagūsi pāragū VAR dukkhassa,	vv. 510–547
arahāsi sammāsambuddho khīṇāsavaṃ taṃ maññe.	Notes
♦ jutimā mutimā pahūtapañño,	1. Reading Daharo’pi c’esa samaṇo Gotamo mahiddhiko hoti mahānbhavo, with the Burmese edition.
dukkhassantakaraṃ atāresi maṃ.	2. Many of the Buddha’s answers to Sabhiya’s questions involve verbal effects such as alliteration and rhyme. This verse contains a play on words, relating bhikkhu (monk) to bhavaṁ (becoming) and khīṇa- (ended).
	3. Ussada: According to SnA, this means such forms of defilement as passion, aversion, delusion, pride, and conceit. See Sn 4:14.
♦ 545.	4. In other words, one who is dispassionate to the sense faculties and their objects. See SN 35:153.
♦ “yaṃ me kaṅkhitamaññāsi,	5. This is a reference to an image more fully elaborated in Thag 11 and Thag 14:1:
vicikicchā maṃ tārayi namo te.	I don’t delight in death,
♦ muni monapathesu pattipatta,	don’t delight in living.
akhila ādiccabandhu soratosi.	I await my time
	as a worker his wage.
♦ 546.	I don’t delight in death,
♦ “yā me kaṅkhā pure āsi,	don’t delight in living.
taṃ me byākāsi cakkhumā.	I await my time,
♦ addhā munīsi sambuddho,	mindful, alert.
natthi nīvaraṇā tava.	6. This verse contains an end-rhyme—visuddhaṁ/Buddhaṁ—which is rare in Pali poetry.
	7. Here there is alliteration between bāhetvā (banished) and brahmā (brahman, shortened to fit the meter). A similar alliteration is found in Dhp 388 and Ud 1:4–5.
♦ 547.	8. Here there is alliteration between samitāvi (calmed) and samaṇo (contemplative).
♦ “upāyāsā ca te sabbe,	9. Here there is alliteration between n’eti, “doesn’t come/go” and nhātako, “washed.” This verse also contains a play on words. Normally, one would say that a person is washed of dirt (uklāpa); here the arahant is said to be washed of theory (kappa).
viddhastā vinaḷīkatā.	10. The Pali phrase here is āguṁ na karoti, which could be rephrased as na āguṁ karoti, yielding a play on the word nāga. The same play on words is found in AN 6:43. Given that one of the meanings of nāga is “large elephant,” the verse here further elaborates on the image evoked by the word by depicting the nāga as freed from all fetters and bonds.
♦ sītibhūto damappatto,	11. SnA cites this passage from AN 3:77 to identify “field,” here, with kamma: “Kamma is the field, consciousness the seed, and craving the moisture.” In the context of that sutta, this analogy is used to explain the way different levels of becoming are produced.
dhitimā saccanikkamo.	12. As with “field,” SnA identifies “storehouses” as storehouses of kamma. Here there is alliteration between kosāni (storehouses) and kusalo (skillful).
	13. Paṇḍara = Pāṇdura (Skt.): Anogeissus Latifolia. According to SnA, “white flowers” stands for the six sense media, in that they are normally pure and yet can grow (see SN 22:54). An alternative possibility is that “white flowers” stands for states of mind marked by a perception of whiteness—such as the white-totality, and the mastery described in AN 10:29 as follows:
♦ 548.	“One percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Just as the morning star is white, white in its color, white in its features, white in its glow, or just as Vārāṇasī muslin, smooth on both sides, is white, white in its color, white in its features, white in its glow, in the same way one percipient of the formless internally sees forms externally as white, white in their color, white in their features, white in their glow. Mastering them, he is percipient of ‘I know; I see.’”
♦ “tassa te nāganāgassa,	As AN 10:29 further notes, this is the highest state of mastery, “yet even in the beings who are percipient in this way there is still aberration, there is change. Seeing this, the instructed disciple of the noble ones grows disenchanted with that. Being disenchanted with that, he becomes dispassionate toward what is supreme, and even more so toward what is inferior.” As the verse here notes, a person going beyond this state would have to go beyond all states of darkness and brightness to attain release.
mahāvīrassa bhāsato.	This verse contains an alliteration that can, without force, be replicated in English: white flowers (paṇdarāni) and wise (paṇdito).
♦ sabbe devānumodanti,	14. Here there is a play on words with vedāni (knowledges) and vedanā (feelings).
ubho nāradapabbatā.	15. See MN 18, introduction.
	16. Reading vīro with GD, rather than dhīro, which is found in the printed editions but doesn’t seem to fit the context. (See the note in GD to verse 44 in Sn 1:3, which comments on the tendency of the textual tradition to confuse these two words.) This reading would give the verse three alliterated words: virato (abstaining), viriyavā (one with persistence), and vīro (hero).
♦ 549.	17. “Having directly known, for the sake of direct knowing”: Two meanings of the word abhiññāya.
♦ “namo te purisājañña,	18. Here there is an alliteration between sutavā (having heard) and sottiyo (learned).
namo te purisuttama.	19. SnA identifies “mud” as the strings of sensuality, and the three types of perception as the three beginning with the perception of sensuality. These could be either the perceptions of sensuality, ill-will, and harmfulness, or the perceptions of sensuality, form, and formlessness.
♦ sadevakasmiṃ lokasmiṃ,	The alliteration in this verse is between ālayāni (attachments) and ariyo (noble).
natthi te paṭipuggalo.	20. This verse contains an alliteration between paribbājayitvā (avoiding) and paribbājaka (wanderer).
	21. According to SnA, the 63 wrong views comprise the 62 wrong views mentioned in DN 1 along with the wrong view of self-identity (sakkāya-diṭṭhi).
♦ 550.	22. According to SnA, these are classes of devas noted for their discernment.
♦ “tuvaṃ buddho tuvaṃ satthā,	23. See AN 11:10.
tuvaṃ mārābhibhū muni.	24. See Iti 112.
♦ tuvaṃ anusaye chetvā,	25. The word “feet”—pāde—functions as a lamp here.
tiṇṇo tāresi maṃ pajaṃ.	See also: DN 2; Ud 1:9; Thag 6:9

♦ 551. ♦ “upadhī te samatikkantā, āsavā te padālitā. ♦ sīhosi anupādāno, pahīnabhayabheravo.

♦ 552. ♦ “puṇḍarīkaṃ yathā vaggu, toye na upalimpati VAR . ♦ evaṃ puññe ca pāpe ca, ubhaye tvaṃ na limpasi. ♦ pāde vīra pasārehi, sabhiyo vandati satthuno”ti. ♦ atha kho sabhiyo paribbājako bhagavato pādesu sirasā nipatitvā bhagavantaṃ etadavoca — “abhikkantaṃ, bhante ... pe ... esāhaṃ bhagavantaṃ saraṇaṃ gacchāmi dhammañca bhikkhusaṅghañca; labheyyāhaṃ, bhante, bhagavato santike pabbajjaṃ, labheyyaṃ upasampadan”ti . ♦ “yo kho, sabhiya, aññatitthiyapubbo imasmiṃ dhammavinaye ākaṅkhati pabbajjaṃ, ākaṅkhati upasampadaṃ, so cattāro māse parivasati; catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya. api ca mettha puggalavemattatā viditā”ti. ♦ “sace, bhante, aññatitthiyapubbā imasmiṃ dhammavinaye ākaṅkhantā pabbajjaṃ, ākaṅkhantā upasampadaṃ cattāro māse parivasanti, catunnaṃ māsānaṃ accayena āraddhacittā bhikkhū pabbājenti, upasampādenti bhikkhubhāvāya, ahaṃ cattāri vassāni parivasissāmi; catunnaṃ vassānaṃ accayena āraddhacittā bhikkhū pabbājentu upasampādentu bhikkhubhāvāyā”ti. alattha kho sabhiyo paribbājako bhagavato santike pabbajjaṃ alattha upasampadaṃ ... pe ... aññataro kho panāyasmā sabhiyo arahataṃ ahosīti.

♦ sabhiyasuttaṃ chaṭṭhaṃ niṭṭhitaṃ.

❧

KN Snp 3.7 Sela

♦ 7. selasuttaṃ (KN 5.33) n ♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi yena āpaṇaṃ nāma aṅguttarāpānaṃ nigamo tadavasari. assosi kho keṇiyo jaṭilo “samaṇo khalu,	3:7 Sela
bho, gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato — ‘itipi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadammasārathi satthā devamanussānaṃ buddho bhagavā’ti VAR . so imaṃ lokaṃ sadevakaṃ samārakaṃ sabrahmakaṃ sassamaṇabrāhmaṇiṃ pajaṃ sadevamanussaṃ sayaṃ abhiññā sacchikatvā pavedeti. so dhammaṃ desati ādikalyāṇaṃ majjhekalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ, kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāseti. sādhu kho pana tathārūpānaṃ arahataṃ dassanaṃ hotī”ti.	This sutta is identical with MN 92. Part of it also appears in Mv VI.35.1–8.
♦ atha kho keṇiyo jaṭilo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā dhammiyā kathāya sandassesi samādapesi samuttejesi sampahaṃsesi. atha kho keṇiyo jaṭilo bhagavatā dhammiyā kathāya sandassito samādapito samuttejito sampahaṃsito bhagavantaṃ etadavoca — “adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. evaṃ vutte,	I have heard that on one occasion, while the Blessed One was wandering on a tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all, he arrived at an Aṅguttarāpan town named Āpaṇa. Keṇiya the coiled hair ascetic heard it said, “Gotama the contemplative—a son of the Sakyans, gone forth from the Sakyan clan—on a wandering tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all—has arrived at Āpaṇa. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed. He has made known—having realized it through direct knowledge—this world with its devas, Māras, & Brahmās, its generations with their contemplatives & brahmans, their rulers & common people; has explained the Dhamma admirable in the beginning, admirable in the middle, admirable in the end; has expounded the holy life both in its particulars & in its essence, entirely perfect, surpassingly pure. It is good to see such a worthy one.’”
bhagavā keṇiyaṃ jaṭilaṃ etadavoca — “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti.	So Keṇiya the coiled-hair ascetic went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side.1 As he was sitting there, the Blessed One instructed, urged, roused, & encouraged him with a talk on Dhamma. Then Keṇiya the coiled-hair ascetic—instructed, urged, roused, & encouraged with the Blessed One’s talk on Dhamma—said to him, “Master Gotama, may the Blessed One acquiesce to my meal tomorrow, together with the Saṅgha of monks.”
♦ dutiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca — “kiñcāpi,	When this was said, the Blessed One said to him, “The Saṅgha of monks is large, Keṇiya, approximately 1,250 monks in all, and you are strongly confident in brahmans.”
bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno; adhivāsetu me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. dutiyampi kho bhagavā keṇiyaṃ jaṭilaṃ etadavoca — “mahā kho, keṇiya, bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni; tvañca brāhmaṇesu abhippasanno”ti.	A second time… A third time, Keṇiya the coiled-hair ascetic said to the Blessed One, “Master Gotama, even though the Saṅgha of monks is large, approximately 1,250 monks in all, and I am strongly confident in brahmans, may Master Gotama acquiesce to my meal tomorrow, together with the Saṅgha of monks.”
♦ tatiyampi kho keṇiyo jaṭilo bhagavantaṃ etadavoca — “kiñcāpi,	The Blessed One acquiesced with silence.
bho gotama, mahā bhikkhusaṅgho aḍḍhateḷasāni bhikkhusatāni, ahañca brāhmaṇesu abhippasanno, adhivāsetu VAR me bhavaṃ gotamo svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. adhivāsesi bhagavā tuṇhībhāvena. atha kho keṇiyo jaṭilo bhagavato adhivāsanaṃ viditvā uṭṭhāyāsanā yena sako assamo tenupasaṅkami; upasaṅkamitvā mittāmacce ñātisālohite āmantesi — “suṇantu me bhavanto mittāmaccā ñātisālohitā, samaṇo me gotamo nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghena, yena me kāyaveyyāvaṭikaṃ kareyyāthā”ti. “evaṃ, bho”ti kho keṇiyassa jaṭilassa mittāmaccā ñātisālohitā keṇiyassa jaṭilassa paṭissutvā appekacce uddhanāni khaṇanti, appekacce kaṭṭhāni phālenti, appekacce bhājanāni dhovanti, appekacce udakamaṇikaṃ patiṭṭhāpenti, appekacce āsanāni paññāpenti. keṇiyo pana jaṭilo sāmaṃyeva maṇḍalamāḷaṃ paṭiyādeti.	Then Keṇiya the coiled-hair ascetic, understanding the Blessed One’s acquiescence, got up from his seat and returned to his own ashram. On arrival, he addressed his friends & companions, his relatives & kinsmen: “Listen to me, venerable friends & companions, relatives & kinsmen: I have invited Gotama the contemplative together with a Saṅgha of monks, approximately 1,250 monks in all, for the meal tomorrow. Give me bodily assistance for that.”
♦ tena kho pana samayena selo brāhmaṇo āpaṇe paṭivasati,	“As you say, master,” his friends & companions, relatives & kinsmen responded to him. Some of them dug out ovens, some split wood, some washed dishes, some set out a water pot, some arranged seats, while Keṇiya the coiled-hair ascetic arranged a pavilion of garlands himself.
tiṇṇaṃ vedānaṃ pāragū sanighaṇḍukeṭubhānaṃ sākkharappabhedānaṃ itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo, tīṇi ca māṇavakasatāni mante vāceti.	Now on that occasion Sela the brahman was staying at Āpaṇa. He was a master of the Three Vedas with their vocabularies, liturgy, phonology, etymology, & histories as a fifth; skilled in philology & grammar, he was fully versed in cosmology and in the marks of a Great Man. He was instructing 300 young brahmans in the (Vedic) mantras. Then, as he—surrounded by 300 young brahmans—was walking and wandering about to exercise his legs, he arrived at the ashram of Keṇiya the coiled-hair ascetic. He saw that some of the people in the ashram were digging out ovens, some were splitting wood… while Keṇiya the coiled-hair ascetic was arranging a pavilion of garlands himself. On seeing this, he said to Keṇiya the coiled-hair ascetic, “Could it be that Keṇiya the coiled-hair ascetic is giving a son or daughter in marriage, or is he setting up a great sacrifice, or is Seniya Bimbisāra, the king of Magadha, invited for tomorrow together with his army?”
	“No, Sela, it’s not that I’m giving a son or daughter in marriage, nor that Seniya Bimbisāra, the king of Magadha, is invited for tomorrow together with his army. But I am setting up a great sacrifice. There is Gotama the contemplative—a son of the Sakyans, gone forth from the Sakyan clan—who, on a wandering tour among the Aṅguttarāpans with a large Saṅgha of monks, approximately 1,250 monks in all, has arrived at Āpaṇa. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ He has been invited by me for the meal tomorrow, together with the Saṅgha of monks.”
♦ tena kho pana samayena keṇiyo jaṭilo sele brāhmaṇe abhippasanno hoti. atha kho selo brāhmaṇo tīhi māṇavakasatehi parivuto jaṅghāvihāraṃ anucaṅkamamāno anuvicaramāno yena keṇiyassa jaṭilassa assamo tenupasaṅkami. addasā kho selo brāhmaṇo keṇiyassa jaṭilassa assame VAR appekacce uddhanāni khaṇante ... pe ... appekacce āsanāni paññapente, keṇiyaṃ pana jaṭilaṃ sāmaṃyeva maṇḍalamāḷaṃ paṭiyādentaṃ. disvāna keṇiyaṃ jaṭilaṃ etadavoca — “kiṃ nu kho bhoto keṇiyassa āvāho vā bhavissati, vivāho vā bhavissati, mahāyañño vā paccupaṭṭhito, rājā vā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyenā”ti?	“Did you say, ‘Awakened,’ master Keṇiya?”
♦ “na me,	“I said, ‘Awakened,’ master Sela.”
bho sela, āvāho vā bhavissati vivāho vā, nāpi rājā māgadho seniyo bimbisāro nimantito svātanāya saddhiṃ balakāyena; api ca kho me mahāyañño paccupaṭṭhito. atthi samaṇo gotamo sakyaputto sakyakulā pabbajito aṅguttarāpesu cārikaṃ caramāno mahatā bhikkhusaṅghena saddhiṃ aḍḍhateḷasehi bhikkhusatehi āpaṇaṃ anuppatto. taṃ kho pana bhavantaṃ gotamaṃ ... pe ... buddho bhagavāti. so me nimantito svātanāya bhattaṃ saddhiṃ bhikkhusaṅghenā”ti. “buddhoti, bho keṇiya, vadesi”? “buddhoti, bho sela, vadāmi”. “buddhoti, bho keṇiya, vadesi”? “buddhoti, bho sela, vadāmī”ti.	“Did you say, ‘Awakened,’ master Keṇiya?”
	“I said, ‘Awakened,’ master Sela.”
♦ atha kho selassa brāhmaṇassa etadahosi — “ghosopi kho eso dullabho lokasmiṃ yadidaṃ buddhoti. āgatāni kho panamhākaṃ mantesu dvattiṃsamahāpurisalakkhaṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. sace agāraṃ ajjhāvasati rājā hoti cakkavatti dhammiko dhammarājā cāturanto vijitāvī janapadatthāvariyappatto sattaratanasamannāgato. tassimāni satta ratanāni bhavanti, seyyathidaṃ — cakkaratanaṃ, hatthiratanaṃ, assaratanaṃ, maṇiratanaṃ, itthiratanaṃ, gahapatiratanaṃ, pariṇāyakaratanameva sattamaṃ. parosahassaṃ kho panassa puttā bhavanti sūrā vīraṅgarūpā parasenappamaddanā. so imaṃ pathaviṃ sāgarapariyantaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. sace kho pana agārasmā anagāriyaṃ pabbajati, arahaṃ hoti sammāsambuddho loke vivaṭṭacchado VAR . kahaṃ pana, bho keṇiya, etarahi so bhavaṃ gotamo viharati arahaṃ sammāsambuddho”ti?	Then the thought occurred to Sela the brahman, “Even just this word is hard to come by in the world: ‘Awakened.’ Now, these 32 marks of a Great Man have come down in our mantras. For a Great Man endowed with them, two future courses, and no other, exist. If he inhabits a home, he will become a wheel-turning king, righteous, a king through righteousness, a conqueror of the four quarters, a stabilizer of his countryside endowed with the seven treasures. The seven treasures are these: the wheel-treasure, the elephant-treasure, the horse-treasure, the jewel-treasure, the woman-treasure, the householder-treasure, and the adviser-treasure as the seventh. He will have a thousand sons, valiant, heroic in body, crushers of enemy armies. He will dwell, having conquered the earth to the edge of the sea, by means of Dhamma, without rod, without sword. But if he goes forth from the home life into homelessness, he will become a worthy one, rightly self-awakened, with his roof opened in the world.”2
♦ evaṃ vutte,	“Master Keṇiya, where is he staying now, that Master Gotama, worthy & rightly self-awakened?”
keṇiyo jaṭilo dakkhiṇaṃ bāhuṃ paggahetvā selaṃ brāhmaṇaṃ etadavoca — “yenesā, bho sela, nīlavanarājī”ti. atha kho selo brāhmaṇo tīhi māṇavakasatehi saddhiṃ yena bhagavā tenupasaṅkami. atha kho selo brāhmaṇo te māṇavake āmantesi — “appasaddā bhonto āgacchantu, pade padaṃ nikkhipantā. durāsadā hi te bhagavanto VAR sīhāva ekacarā. yadā cāhaṃ, bho, samaṇena gotamena saddhiṃ manteyyuṃ, mā me bhonto antarantarā kathaṃ opātetha; kathāpariyosānaṃ me bhavanto āgamentū”ti.	When this was said, Keṇiya the coiled-hair ascetic lifted his right arm and said to Sela the brahman, “There, by the dark green line of the forest.”
♦ atha kho selo brāhmaṇo yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṃ sammodi. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni samannesi VAR . addasā kho selo brāhmaṇo bhagavato kāye dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati — kosohite ca vatthaguyhe,	Then Sela the brahman, together with the 300 young brahmans, headed toward the Blessed One. Then he addressed the young brahmans, “Come noiselessly, masters, placing a footstep in a footstep. These Blessed Ones are hard to approach, like a lion wandering alone. And when I engage Gotama the contemplative in counsel, don’t break into the middle of my talk. Wait until the end of my talk.”
pahūtajivhatāya cāti.	Then Sela the brahman went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, he sat to one side. As he was sitting there, he looked for the 32 marks of a Great Man in the Blessed One’s body. He saw most of the 32 marks of a Great Man in the Blessed One’s body, except for two. About the two marks he was doubtful, uncertain, undecided, and wasn’t reassured: about the male organ being in a sheath, and about the size of the tongue.
♦ atha kho bhagavato etadahosi — “passati kho me ayaṃ selo brāhmaṇo dvattiṃsamahāpurisalakkhaṇāni yebhuyyena ṭhapetvā dve. dvīsu mahāpurisalakkhaṇesu kaṅkhati vicikicchati nādhimuccati na sampasīdati — kosohite ca vatthaguyhe,	The thought occurred to the Blessed One, “Sela the brahman sees most of my marks of a Great Man, except for two. About the two marks he is doubtful, uncertain, undecided, and isn’t reassured: about the male organ being in a sheath, and about the size of the tongue.” So the Blessed One willed a willing of power such that Sela the brahman saw that the Blessed One’s male organ was in a sheath. And then, extending his tongue, the Blessed One licked both ear-holes and nostrils back and forth, and covered his whole forehead with his tongue.
pahūtajivhatāya cā”ti. atha kho bhagavā tathārūpaṃ iddhābhisaṅkhāraṃ abhisaṅkhāsi VAR, yathā addasa selo brāhmaṇo bhagavato kosohitaṃ vatthaguyhaṃ . atha kho bhagavā jivhaṃ ninnāmetvā ubhopi kaṇṇasotāni anumasi paṭimasi, ubhopi nāsikasotāni anumasi paṭimasi, kevalampi nalāṭamaṇḍalaṃ jivhāya chādesi.	The thought occurred to Sela the brahman, “Gotama the contemplative’s 32 marks of a Great Man are complete and not incomplete. But I don’t know whether he is awakened or not. Still, I have heard the aged line of teachers, along in their years, say that Blessed Ones, worthy & rightly self-awakened, reveal themselves when their praise is spoken. What if I were to praise Gotama the contemplative face-to-face with fitting verses?”
	So Sela the brahman praised the Blessed One face-to-face with fitting verses:
♦ atha kho selassa brāhmaṇassa etadahosi — “samannāgato kho samaṇo gotamo dvattiṃsamahāpurisalakkhaṇehi paripuṇṇehi, no apuripuṇṇehi. no ca kho naṃ jānāmi buddho vā no vā. sutaṃ kho pana metaṃ brāhmaṇānaṃ vuḍḍhānaṃ mahallakānaṃ ācariyapācariyānaṃ bhāsamānānaṃ — ‘ye te bhavanti arahanto sammāsambuddhā, te sake vaṇṇe bhaññamāne attānaṃ pātukarontī’ti. yaṃnūnāhaṃ samaṇaṃ gotamaṃ sammukhā sāruppāhi gāthāhi abhitthaveyyan”ti. atha kho selo brāhmaṇo bhagavantaṃ sammukhā sāruppāhi gāthāhi abhitthavi —	“Perfect your body, shining well,
	well-born, lovely to look at,
♦ 553.	Blessed One, you have a golden complexion,
♦ “paripuṇṇakāyo suruci,	you have white teeth, you’re vigorous.
sujāto cārudassano.	The characteristics of a well-born man,
♦ suvaṇṇavaṇṇosi bhagavā,	the marks of a Great Man,
susukkadāṭhosi vīriyavā.	are all present in your body.
	Clear your eyes, good your face,
♦ 554.	imposing, splendid, straight upright:
♦ “narassa hi sujātassa,	In the midst
ye bhavanti viyañjanā.	of a community of contemplatives
♦ sabbe te tava kāyasmiṃ,	you shine like the sun.
mahāpurisalakkhaṇā.	A monk with skin resembling gold
	is admirable to look at,
♦ 555.	but what use is the contemplative state
♦ “pasannanetto sumukho,	for you, so superlative in appearance?
brahā uju patāpavā.	You deserve to be a king,
♦ majjhe samaṇasaṅghassa,	a wheel-turner,3 lord of charioteers,
ādiccova virocasi.	conqueror of the four quarters,
	sovereign lord of the Jambu grove.4
♦ 556.	Noble warriors, feudal lords, & kings
♦ “kalyāṇadassano bhikkhu,	are your devotees.
kañcanasannibhattaco.	King of kings, monarch of human beings:
♦ kiṃ te samaṇabhāvena,	Rule, Gotama!”
evaṃ uttamavaṇṇino.	The Buddha:
	“I am a king, Sela:
♦ 557.	a Dhamma king unexcelled.
♦ “rājā arahasi bhavituṃ,	I turn the wheel with Dhamma—
cakkavattī rathesabho.	the wheel whose turning
♦ cāturanto vijitāvī,	can’t be stopped.”
jambusaṇḍassa VAR issaro.	Sela:
	“You claim to be rightly self-awakened,
♦ 558.	a Dhamma king unexcelled.
♦ “khattiyā bhogirājāno VAR,	But who, master, is your general,
anuyantā VAR bhavantu te.	the disciple right below the teacher?
♦ rājābhirājā manujindo,	Who keeps rolling
rajjaṃ kārehi gotama”.	the Dhamma-wheel set rolling by you?”
	The Buddha:
♦ 559.	“The wheel set rolling by me
♦ “rājāhamasmi selāti,	the unexcelled Dhamma-wheel:
(bhagavā) dhammarājā anuttaro.	Sāriputta keeps it rolling
♦ dhammena cakkaṃ vattemi,	taking after the Tathāgata.5
cakkaṃ appaṭivattiyaṃ”.	What should be directly known
	has been directly known,
♦ 560.	what should be developed, developed,
♦ “sambuddho paṭijānāsi,	what should be abandoned, abandoned6:
(iti selo brāhmaṇo) dhammarājā anuttaro.	Therefore, I’m awakened, brahman.
♦ ‘dhammena cakkaṃ vattemi’,	Subdue your doubt about me.
iti bhāsasi gotama.	Be decided, brahman.
	It’s hard often to gain
♦ 561.	sight of the Rightly Self-Awakened.
♦ “ko nu senāpati bhoto,	I am one
sāvako satthuranvayo.	whose appearance in the world
♦ ko te tamanuvatteti,	is hard often to gain:
dhammacakkaṃ pavattitaṃ”.	Rightly Self-Awakened,
	an arrow-remover unexcelled.
♦ 562.	Brahmā-become, without compare,
♦ “mayā pavattitaṃ cakkaṃ,	crusher of Māra’s armies,
(selāti bhagavā) dhammacakkaṃ anuttaraṃ.	having overmastered all enemies,
♦ sāriputto anuvatteti,	I rejoice, with no fear
anujāto tathāgataṃ.	from anywhere.”
	Sela (to his following):
♦ 563.	“Observe carefully, masters,
♦ “abhiññeyyaṃ abhiññātaṃ,	how he speaks, this One with Eyes,
bhāvetabbañca bhāvitaṃ.	arrow-remover, great hero:
♦ pahātabbaṃ pahīnaṃ me,	He roars like a lion in the forest.
tasmā buddhosmi brāhmaṇa.	Brahmā-become, without compare,
	crusher of Māra’s armies:
♦ 564.	Who,
♦ “vinayassu mayi kaṅkhaṃ,	even one of a dark birth,7
adhimuccassu brāhmaṇa.	on seeing him,
♦ dullabhaṃ dassanaṃ hoti,	would not have confidence?
sambuddhānaṃ abhiṇhaso.	Whoever wants to may follow me.
	Whoever doesn’t may go.
♦ 565.	I will here go forth
♦ “yesaṃ ve VAR dullabho loke,	in the presence of the one
pātubhāvo abhiṇhaso.	of foremost discernment.”

♦ sohaṃ brāhmaṇa sambuddho,	Sela’s following:
sallakatto anuttaro.	“If, master, you thus delight
	in the message
♦ 566.	of the Rightly Self-Awakened One,
♦ “brahmabhūto atitulo,	we, too, will here go forth
mārasenappamaddano.	in the presence of the one
♦ sabbāmitte vasīkatvā,	of foremost discernment.”
modāmi akutobhayo”.	Sela:
	“These three hundred brahmans
♦ 567.	request, with hands palm-to-palm
♦ “imaṃ bhavanto nisāmetha,	over the heart:
yathā bhāsati cakkhumā.	We will follow the holy-life,
♦ sallakatto mahāvīro,	Blessed One, in your presence.”
sīhova nadatī vane.	The Buddha:
	“The holy-life is well-expounded,
♦ 568.	to be seen here-&-now, timeless,
♦ “brahmabhūtaṃ atitulaṃ,	where the Going-forth is not in vain
mārasenappamaddanaṃ.	for a heedful person who trains.”
♦ ko disvā nappasīdeyya,	Then Sela the brahman, together with his following, obtained the Going-forth in the Blessed One’s presence, he obtained Acceptance.
api kaṇhābhijātiko.	Then, as the night was ending, Keṇiya the coiled-hair ascetic, having had choice staple & non-staple foods prepared in his own ashram, announced the time to the Blessed One, “It is time, master Gotama. The meal is ready.”
	Then, early in the morning, the Blessed One—after adjusting his lower robe and carrying his bowl & outer robe—went together with a Saṅgha of monks to Keṇiya’s ashram. On arrival, he sat down on an arranged seat. Keṇiya the coiled-hair ascetic, with his own hand, served & satisfied the Blessed One & the Saṅgha of monks with choice staple & non-staple foods. Then, when the Blessed One had eaten and had withdrawn his hand from his bowl, Keṇiya the coiled-hair ascetic took a lower seat and sat to one side. As he was sitting there, the Blessed One expressed approval of him with these verses:
♦ 569.	“The fire oblation is the chief of sacrifices,
♦ “yo maṃ icchati anvetu,	the Sāvitti, the chief of Vedic hymns,8
yo vā nicchati gacchatu.	a king, chief among human beings,
♦ idhāhaṃ pabbajissāmi,	the ocean, chief among rivers,
varapaññassa santike”.	the moon, chief of the zodiac stars,
	the sun, chief of things that burn,9
♦ 570.	and for those who sacrifice, wishing for merit,
♦ “evañce VAR ruccati bhoto,	the Saṅgha, truly,
sammāsambuddhasāsane VAR .	is chief.
♦ mayampi pabbajissāma,	Then, having expressed approval of Keṇiya the coiled-hair ascetic with these verses, the Blessed One got up from his seat and left.
varapaññassa santike”.	Then Ven. Sela, together with his following—dwelling alone, secluded, heedful, ardent, & resolute—in no long time reached & remained in the supreme goal of the holy life, for which clansmen rightly go forth from home into homelessness, knowing & realizing it for himself in the here-&-now. He knew: “Birth is ended, the holy life fulfilled, the task done. There is nothing further for the sake of this world.” And so Ven. Sela, together with his following, became another one of the arahants.
	Then Ven. Sela, together with his following, went to the Blessed One and, on arrival, arranging his upper robe over one shoulder and extending his hands palm-to-palm over the heart toward the Blessed One, addressed him in verse:
♦ 571.	“This is the eighth day
♦ “brāhmaṇā tisatā ime,	since coming for refuge,
yācanti pañjalīkatā.	One with Eyes.
♦ brahmacariyaṃ carissāma,	Blessed One,
bhagavā tava santike”.	for seven nights,
	we have tamed ourselves
♦ 572.	with your message.
♦ “svākkhātaṃ brahmacariyaṃ,	You : Awakened.
(selāti bhagavā) sandiṭṭhikamakālikaṃ.	You : Teacher.
♦ yattha amoghā pabbajjā,	You : Sage who has conquered Māra.
appamattassa sikkhato”ti.	You : Having cut obsessions,
♦ alattha kho selo brāhmaṇo sapariso bhagavato santike pabbajjaṃ,	having crossed over,
alattha upasampadaṃ. atha kho keṇiyo jaṭilo tassā rattiyā accayena sake assame paṇītaṃ khādanīyaṃ bhojanīyaṃ paṭiyādāpetvā bhagavato kālaṃ ārocāpesi — “kālo, bho gotama, niṭṭhitaṃ.	bring this generation across.
	Your acquisitions transcended,
	your effluents torn apart,
bhattan”ti . atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaramādāya yena keṇiyassa jaṭilassa assamo tenupasaṅkami; upasaṅkamitvā paññatte āsane nisīdi saddhiṃ bhikkhusaṅghena.	you are a lion
	free of clinging,
♦ atha kho keṇiyo jaṭilo buddhappamukhaṃ bhikkhusaṅghaṃ paṇītena khādanīyena bhojanīyena sahatthā santappesi sampavāresi. atha kho keṇiyo jaṭilo bhagavantaṃ bhuttāviṃ onītapattapāṇiṃ aññataraṃ nīcaṃ āsanaṃ gahetvā ekamantaṃ nisīdi. ekamantaṃ nisinnaṃ kho keṇiyaṃ jaṭilaṃ bhagavā imāhi gāthāhi anumodi —	your fear & terror abandoned.
	These three hundred monks
♦ 573.	stand with hands palm-to-palm
♦ “aggihuttamukhā yaññā,	over the heart.
sāvittī chandaso mukhaṃ.	Extend your feet, hero:
♦ rājā mukhaṃ manussānaṃ,	The nāgas venerate them,
nadīnaṃ sāgaro mukhaṃ.	the feet of the Teacher.”10
	vv. 548–573
♦ 574.	Notes
♦ “nakkhattānaṃ mukhaṃ cando,	1. According to Mv VI.35.3, at this point in the narrative Keṇiya offered a juice drink to the Buddha, who told him also to offer the drink to the Saṅgha. This became the occasion for the allowance for monks to consume juice drinks after noon.
ādicco tapataṃ mukhaṃ.	2. See Sn 1:2, note 3.
♦ puññaṃ ākaṅkhamānānaṃ,	3. To be a wheel-turner meant, in ancient Indian parlance, to establish rule over the entire “wheel” of the eight directions. The sutta containing the Buddha’s first sermon (SN 56:11), in stating that the sermon set the Dhamma-wheel rolling, thus borrowed this image to make the point that the Buddha’s Dhamma ruled in all directions.
saṅgho ve yajataṃ mukhan”ti.	The Dhamma-wheel is also a wheel in another sense. In ancient Indian texts, a “wheel” was a list of a permutations of two or more variables. The Dhamma-wheel in the Buddha’s first sermon lists all twelve permutations of two variables: the four noble truths—stress, its origination, its cessation, and the way leading to its cessation—and the three levels of knowledge appropriate to each truth: knowledge of the truth, knowledge of the task appropriate to the truth, and knowledge that the task has been completed.
	4. An epithet for the Indian subcontinent.
♦ atha kho bhagavā keṇiyaṃ jaṭilaṃ imāhi gāthāhi anumoditvā uṭṭhāyāsanā pakkāmi. atha kho āyasmā selo sapariso eko vūpakaṭṭho appamatto ātāpī pahitatto viharanto nacirasse ... pe ... aññataro kho panāpasmā selo sapariso arahataṃ ahosi.	5. See MN 141. MLDB, in its translation of this verse in MN 92, mistakenly says that Sāriputta will keep the Dhamma wheel rolling; GD mistakenly identifies him as the Buddha’s successor, rather than as the disciple right below him. Translations of this sort have led at least one scholar to cite this verse as a late addition to the Canon, in conflict with MN 108, which clearly states that the Buddha left no successor, and with SN 47:13, which notes that Sāriputta passed away before the Buddha. However, when the verse is correctly translated, there is no conflict.
	6. Three of the four duties with regard to the four noble truths. See SN 56:11 and MN 149.
♦ atha kho āyasmā selo sapariso yena bhagavā tenupasaṅkami, upasaṅkamitvā ekaṃsaṃ cīvaraṃ katvā yena bhagavā tenañjaliṃ paṇāmetvā bhagavantaṃ gāthāya ajjhabhāsi —	7. Sela, despite his newfound confidence in the Buddha, has not yet abandoned his racism. In AN 4:85, however, the Buddha redefines the brahmanical concept of dark birth in such a way that is based on kamma rather than race.
	8. Chandas. This term normally means “meter,” but it also means Vedic hymn. See the discussion in The Buddhist Monastic Code, volume II, chapter 8. On the Sāvitti as the chief Vedic hymn, see Sn 3:4, note 4.
♦ 575.	9. See Dhp 387.
♦ “yaṃ taṃ saraṇamāgamha VAR,	10. See Sn 3:6, note 25.
ito aṭṭhami cakkhuma. ♦ sattarattena bhagavā, dantamha tava sāsane.	See also: SN 4:20

♦ 576. ♦ “tuvaṃ buddho tuvaṃ satthā, tuvaṃ mārābhibhū muni. ♦ tuvaṃ anusaye chetvā, tiṇṇo tāresimaṃ pajaṃ.

♦ 577. ♦ “upadhī te samatikkantā, āsavā te padālitā. ♦ sīhosi VAR anupādāno, pahīnabhayabheravo.

♦ 578. ♦ “bhikkhavo tisatā ime, tiṭṭhanti pañjalīkatā. ♦ pāde vīra pasārehi, nāgā vandantu satthuno”ti.

♦ selasuttaṃ sattamaṃ niṭṭhitaṃ.

❧

KN Snp 3.8 Salla (The Arrow)

♦ 8. sallasuttaṃ (KN 5.34) n	3:8 The Arrow

♦ 579.	Without sign,
♦ animittamanaññātaṃ,	unknown
maccānaṃ idha jīvitaṃ.	—the life here of mortals—
♦ kasirañca parittañca,	difficult,
tañca dukkhena saṃyutaṃ.	short,
	tied up with pain.
♦ 580.	For there’s no way
♦ na hi so upakkamo atthi,	by which those who are born
yena jātā na miyyare.	will not die.
♦ jarampi patvā maraṇaṃ,	Beings are subject
evaṃdhammā hi pāṇino.	to death
	even when they attain
♦ 581.	old age.
♦ phalānamiva pakkānaṃ,	Like ripe fruits
pāto patanato VAR bhayaṃ.	whose downfall, whose danger
♦ evaṃ jātāna maccānaṃ,	is falling,
niccaṃ maraṇato bhayaṃ.	so for mortals, once born,
	the constant danger
♦ 582.	is death.
♦ yathāpi kumbhakārassa,	As clay vessels made by a potter
katā mattikabhājanā.	all end up broken,
♦ sabbe bhedanapariyantā VAR,	so too life
evaṃ maccāna jīvitaṃ.	heads to death.1
	Young & old
♦ 583.	wise & foolish:
♦ daharā ca mahantā ca,	All
ye bālā ye ca paṇḍitā.	come under the sway of death;
♦ sabbe maccuvasaṃ yanti,	all
sabbe maccuparāyaṇā.	have death as their end.
	For those overcome by death,
♦ 584.	gone to the other world,
♦ tesaṃ maccuparetānaṃ,	father cannot shelter son,
gacchataṃ paralokato.	nor relatives a relative.
♦ na pitā tāyate puttaṃ,	See: Even while relatives are looking on,
ñātī vā pana ñātake.	wailing heavily,
	mortals are
♦ 585.	one
♦ pekkhataṃ yeva ñātīnaṃ,	by
passa lālapataṃ puthu.	one
♦ ekamekova maccānaṃ,	led away
govajjho viya nīyati VAR .	like cows to the slaughter.
	In this way is the world afflicted
♦ 586.	with aging & death,
♦ evamabbhāhato loko,	and so the enlightened don’t grieve,
maccunā ca jarāya ca.	knowing the way of the world.
♦ tasmā dhīrā na socanti,	“You don’t know the path
viditvā lokapariyāyaṃ.	of his coming or going:
	seeing neither end,
♦ 587.	you lament in vain.”2
♦ yassa maggaṃ na jānāsi,	If, by lamenting,
āgatassa gatassa vā.	—confused,
♦ ubho ante asampassaṃ,	harming yourself—
niratthaṃ paridevasi.	any use could be gained
	the prudent would do it as well.
♦ 588.	But not by weeping & grief
♦ paridevayamāno ce,	do you gain peace of awareness.
kiñcidatthaṃ udabbahe.	Pain
♦ sammūḷho hiṃsamattānaṃ,	arises all the more. Your body
kayirā ce naṃ vicakkhaṇo.	is harmed.
	You grow thin,
♦ 589.	pale,
♦ na hi ruṇṇena sokena,	harming yourself
santiṃ pappoti cetaso.	by yourself.
♦ bhiyyassuppajjate dukkhaṃ,	Not in that way
sarīraṃ cupahaññati.	are the dead protected.
	Lamentation’s in vain.
♦ 590.	Not abandoning grief, a person
♦ kiso vivaṇṇo bhavati,	suffers all the more pain.
hiṃsamattānamattanā.	Bewailing one whose time is done,
♦ na tena petā pālenti,	you fall under the sway of grief.
niratthā paridevanā.	Look at others
	going along,
♦ 591.	people arriving
♦ sokamappajahaṃ jantu,	in line with their actions:
bhiyyo dukkhaṃ nigacchati.	falling under the sway of death,
♦ anutthunanto kālaṅkataṃ VAR,	beings simply
sokassa vasamanvagū.	shivering here.
	For however they imagine it,
♦ 592.	it always turns out
♦ aññepi passa gamine,	other than that.
yathākammūpage nare.	That’s the type of (their) separation.
♦ maccuno vasamāgamma,	See the way of the world.
phandantevidha pāṇino.	Even if a person lives a century
	—or more—
♦ 593.	he’s parted
♦ yena yena hi maññanti,	from his community of relatives,
tato taṃ hoti aññathā.	he abandons his life
♦ etādiso vinābhāvo,	right here.
passa lokassa pariyāyaṃ.	So, having heard the arahant,
	subduing lamentation,
♦ 594.	seeing the dead one whose time is done,
♦ api vassasataṃ jīve,	[think,] “I can’t fetch him back.”3
bhiyyo vā pana māṇavo.	Just as one would put out
♦ ñātisaṅghā vinā hoti,	a burning refuge
jahāti idha jīvitaṃ.	with water,
	so does the enlightened one—
♦ 595.	discerning,
♦ tasmā arahato sutvā,	skillful,

vineyya paridevitaṃ.	& wise—
♦ petaṃ kālaṅkataṃ disvā,	blow away any arisen grief,
neso labbhā mayā iti.	like the wind, a bit of cotton fluff.
	Seeking your own happiness,
♦ 596.	you should pull out your own arrow:
♦ yathā saraṇamādittaṃ,	your own
vārinā parinibbaye VAR .	lamentation,
♦ evampi dhīro sapañño,	longing,
paṇḍito kusalo naro.	& sorrow.4
♦ khippamuppatitaṃ sokaṃ,	With arrow pulled out,
vāto tūlaṃva dhaṃsaye.	independent,
	attaining peace of awareness,
♦ 597.	all grief transcended,
♦ paridevaṃ pajappañca,	griefless you are
domanassañca attano.	unbound.
♦ attano sukhamesāno,	vv. 574–593
abbahe sallamattano.	Notes
	1. See the verse at the end of DN 16, part III.
♦ 598.	2. See Thig 6:1.
♦ abbuḷhasallo asito,	3. These lines can also be translated as follows:
santiṃ pappuyya cetaso.	So, having heard the arahant,
♦ sabbasokaṃ atikkanto,	subdue lamentation,
asoko hoti nibbutoti.	seeing the dead one whose time is done,
	[and thinking,] “I can’t fetch him back.”
♦ sallasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.	4. These lines can also be translated as follows:
	Just as one would put out
	a burning refuge
	with water,
	so does the enlightened one—
	discerning,
	skillful,
	& wise—
	blow away any arisen grief,
	his own lamentation, longing, & sorrow,
	like the wind, a bit of cotton fluff.
	Seeking your own happiness,
	you should pull out your own arrow.
	See also: MN 82; MN 87; SN 21:2; SN 36:6; SN 47:13; AN 5:49; Ud 8:8; Thig 3:5; Thig 6:1

❧

KN Snp 3.9 vāseṭṭha

♦ 9. vāseṭṭhasuttaṃ (KN 5.35) n	3:9 Vāseṭṭha

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā icchānaṅgale viharati icchānaṅgalavanasaṇḍe. tena kho pana samayena sambahulā abhiññātā abhiññātā brāhmaṇamahāsālā icchānaṅgale paṭivasanti, seyyathidaṃ — caṅkī brāhmaṇo, tārukkho brāhmaṇo, pokkharasāti brāhmaṇo, jāṇussoṇi VAR brāhmaṇo, todeyyo brāhmaṇo, aññe ca abhiññātā abhiññātā brāhmaṇamahāsālā. atha kho vāseṭṭhabhāradvājānaṃ māṇavānaṃ jaṅghāvihāraṃ anucaṅkamantānaṃ anuvicarantānaṃ VAR ayamantarākathā udapādi — “kathaṃ, bho, brāhmaṇo hotī”ti?	This sutta is identical with MN 98.
♦ bhāradvājo māṇavo evamāha — “yato kho,	I have heard that on one occasion the Blessed One was staying at Icchānaṅgala in the Icchānaṅgala forest grove. And on that occasion many well-known wealthy brahmans were dwelling in Icchānaṅgala, i.e., Caṅkī the brahman, Tārukkha the brahman, Pokkharasāti the brahman, Jānusoṇin the brahman, Todeyya the brahman, and many other well-known wealthy brahmans.
bho, ubhato sujāto hoti mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitāmahayugā akkhitto anupakkuṭṭho jātivādena, ettāvatā kho bho brāhmaṇo hotī”ti.	Then, while the young brahmans Vāseṭṭha and Bhāradvāja were walking and wandering about to exercise their legs, this conversation arose between them: “How is one a brahman?”
♦ vāseṭṭho māṇavo evamāha — “yato kho,	The young brahman Bhāradvāja said, “When one is well-born on both sides, the mother’s & the father’s, is of pure descent for seven generations of fathers—uncriticized & irreproachable in the telling of one’s birth: It’s to that extent that one is a brahman.”
bho, sīlavā ca hoti vatasampanno VAR ca, ettāvatā kho, bho, brāhmaṇo hotī”ti. neva kho asakkhi bhāradvājo māṇavo vāseṭṭhaṃ māṇavaṃ saññāpetuṃ, na pana asakkhi vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ saññāpetuṃ.	The young brahman Vāseṭṭha said, “When one is virtuous & consummate in one’s practices, it’s to that extent that one is a brahman.”
♦ atha kho vāseṭṭho māṇavo bhāradvājaṃ māṇavaṃ āmantesi — “ayaṃ kho,	But neither was the young brahman Bhāradvāja able to win over the young brahman Vāseṭṭha, nor was the young brahman Vāseṭṭha able to win over the young brahman Bhāradvāja.
bho VAR bhāradvāja, samaṇo gotamo sakyaputto sakyakulā pabbajito icchānaṅgale viharati icchānaṅgalavanasaṇḍe; taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato — ‘itipi ... pe ... buddho bhagavā’ti. āyāma, bho bhāradvāja, yena samaṇo gotamo tenupasaṅkamissāma; upasaṅkamitvā samaṇaṃ gotamaṃ etamatthaṃ pucchissāma. yathā no samaṇo gotamo byākarissati tathā naṃ dhāressāmā”ti. “evaṃ, bho”ti kho bhāradvājo māṇavo vāseṭṭhassa māṇavassa paccassosi.	Then the young brahman Vāseṭṭha said to the young brahman Bhāradvāja, “Bhāradvāja, this Gotama the contemplative—a son of the Sakyans, gone forth from the Sakyan clan—is staying at Icchānaṅgala in the Icchānaṅgala forest grove. And of that Master Gotama this fine reputation has spread: ‘He is indeed a Blessed One, worthy & rightly self-awakened, consummate in clear-knowing & conduct, well-gone, an expert with regard to the cosmos, unexcelled trainer of people fit to be tamed, teacher of devas & human beings, awakened, blessed.’ Come, let’s go to Gotama the contemplative and, on arrival, ask him about this matter. However he answers, that’s how we’ll hold it.”
	“As you say, master,” the young brahman Bhāradvāja responded to the young brahman Vāseṭṭha. So the young brahmans Vāseṭṭha and Bhāradvāja went to the Blessed One and, on arrival, exchanged courteous greetings with him. After an exchange of friendly greetings & courtesies, they sat to one side. As they were sitting there, the young brahman Vāseṭṭha addressed the Blessed One in verses:
♦ atha kho vāseṭṭhabhāradvājā māṇavā yena bhagavā tenupasaṅkamiṃsu; upasaṅkamitvā bhagavatā saddhiṃ sammodiṃsu. sammodanīyaṃ kathaṃ sāraṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu. ekamantaṃ nisinno kho vāseṭṭho māṇavo bhagavantaṃ gāthāhi ajjhabhāsi —	Master, we’re acknowledged & self-proclaimed
	as masters of the three knowledges1:
♦ 599.	I, a student of Pokkharasāti,
♦ “anuññātapaṭiññātā,	this one, of Tārukka.
tevijjā mayamasmubho.	Whatever is taught
♦ ahaṃ pokkharasātissa,	by masters of the three knowledges,
tārukkhassāyaṃ māṇavo.	in that we are adept—
	grammarians & philologists,
♦ 600.	on a par with our teachers in recitation.
♦ “tevijjānaṃ yadakkhātaṃ,	We have a dispute, Gotama,
tatra kevalinosmase.	on the topic of birth.
♦ padakasma veyyākaraṇā,	Bhāradvāja says that one is a brahman
jappe ācariyasādisā.	through birth,
	I say through action.2
♦ 601.	Know this, One with Eyes.
♦ “tesaṃ no jātivādasmiṃ,	Neither of us can win over the other.
vivādo atthi gotama.	We come, asking the master
♦ jātiyā brāhmaṇo hoti,	reputed to be self-awakened.
bhāradvājo iti bhāsati.	As people going
♦ ahañca kammunā VAR brūmi,	with hands palm-to-palm over the heart
evaṃ jānāhi cakkhuma.	pay homage, venerating
	the moon when it’s just past new,
♦ 602.	in the same way in the world, Gotama,
♦ “te na sakkoma saññāpetuṃ,	we ask Gotama, the Eye arisen in the world:
aññamaññaṃ mayaṃ ubho.	Is one a brahman through birth
♦ bhavantaṃ VAR puṭṭhumāgamhā,	or is it through action?
sambuddhaṃ iti vissutaṃ.	Tell us, who don’t know,
	how we might know a brahman.”
♦ 603.	The Buddha:
♦ “candaṃ yathā khayātītaṃ,	“I will answer you step-by-step
pecca pañjalikā janā.	as it really is.
♦ vandamānā namassanti,	Animals are divided by nature,
evaṃ lokasmi gotamaṃ.	for their species differ, one from another.3
	You know grasses & trees,
♦ 604.	even though they don’t proclaim themselves:
♦ “cakkhuṃ loke samuppannaṃ,	Their distinguishing markings are made by nature,
mayaṃ pucchāma gotamaṃ.	for their species differ, one from another.
♦ jātiyā brāhmaṇo hoti,	Then beetles & moths, down to white ants:
udāhu bhavati kammunā.	Their distinguishing markings are made by nature,
♦ ajānataṃ no pabrūhi,	for their species differ, one from another.
yathā jānesu brāhmaṇaṃ”.	You know four-footed beasts,
	small & large:
♦ 605.	Their distinguishing markings are made by nature,
♦ “tesaṃ vo ahaṃ byakkhissaṃ,	for their species differ, one from another.
(vāseṭṭhāti bhagavā) anupubbaṃ yathātathaṃ.	You know belly-footed, long-backed snakes:
♦ jātivibhaṅgaṃ pāṇānaṃ,	Their distinguishing markings are made by nature,
aññamaññā hi jātiyo.	for their species differ, one from another.
	Then you know fish in the water, with water their range:
♦ 606.	Their distinguishing markings are made by nature,
♦ “tiṇarukkhepi jānātha,	for their species differ, one from another.
na cāpi paṭijānare.	Then you know birds, with wings as their vehicles,
♦ liṅgaṃ jātimayaṃ tesaṃ,	coursing through the sky:
aññamaññā hi jātiyo.	Their distinguishing markings are made by nature,
	for their species differ, one from another.
♦ 607.	While these species
♦ “tato kīṭe paṭaṅge ca,	have many distinguishing marks
yāva kunthakipillike.	made by nature,
♦ liṅgaṃ jātimayaṃ tesaṃ,	human beings don’t
aññamaññā hi jātiyo.	have many distinguishing marks
	made by nature:
♦ 608.	not through hair or head
♦ “catuppadepi jānātha,	not through ears or eyes,
khuddake ca mahallake.	not through face or nose,
♦ liṅgaṃ jātimayaṃ tesaṃ,	not through mouth or lips,
aññamaññā hi jātiyo.	not through neck or shoulders,
	not through belly or back,
♦ 609.	not through buttocks or chest,
♦ “pādūdarepi jānātha,	not through groin or intercourse,
urage dīghapiṭṭhike.	not through hands or feet,
♦ liṅgaṃ jātimayaṃ tesaṃ,	not through fingers or nails,
aññamaññā hi jātiyo.	not through calves or thighs,
	not through complexion or voice.
♦ 610.	Their distinguishing mark is not made by nature
♦ “tato macchepi jānātha,	as it is for other species.
odake vārigocare.	In human beings that’s not found
♦ liṅgaṃ jātimayaṃ tesaṃ,	individually in their bodies,
aññamaññā hi jātiyo.	but their identification is described
	in terms of convention:
♦ 611.	Whoever, among human beings,
♦ “tato pakkhīpi jānātha,	makes a living by guarding cows,
pattayāne vihaṅgame.	you know him thus, Vāseṭṭha,
♦ liṅgaṃ jātimayaṃ tesaṃ,	as a farmer, not as a brahman.
aññamaññā hi jātiyo.	Whoever, among human beings,
	makes a living through various crafts,
♦ 612.	you know him thus, Vāseṭṭha,
♦ “yathā etāsu jātīsu,	as a craftsman, not as a brahman.
liṅgaṃ jātimayaṃ puthu.	Whoever, among human beings,
♦ evaṃ natthi manussesu,	makes a living through trade,
liṅgaṃ jātimayaṃ puthu.	you know him thus, Vāseṭṭha,
	as a merchant, not as a brahman.

♦ 613.	Whoever, among human beings,
♦ “na kesehi na sīsena,	makes a living by serving others,
na kaṇṇehi na akkhibhi.	you know him thus, Vāseṭṭha,
♦ na mukhena na nāsāya,	as a servant, not as a brahman.
na oṭṭhehi bhamūhi vā.	Whoever, among human beings,
	makes a living through stealing,
♦ 614.	you know him thus, Vāseṭṭha:
♦ “na gīvāya na aṃsehi,	This is a thief, not a brahman.
na udarena na piṭṭhiyā.	Whoever, among human beings,
♦ na soṇiyā na urasā,	makes a living through arrow & sword,
na sambādhe na methune VAR .	you know him thus, Vāseṭṭha,
	as a soldier, not as a brahman.
♦ 615.	Whoever, among human beings,
♦ “na hatthehi na pādehi,	makes a living through priesthood,
nāṅgulīhi nakhehi vā.	you know him thus, Vāseṭṭha,
♦ na jaṅghāhi na ūrūhi,	as a sacrificer, not as a brahman.
na vaṇṇena sarena vā.	Whoever, among human beings,
♦ liṅgaṃ jātimayaṃ neva,	makes a living partaking of city & state,
yathā aññāsu jātisu.	you know him thus, Vāseṭṭha,
	as a king, not as a brahman.
♦ 616.	I don’t call one a brahman
♦ “paccattañca sarīresu VAR,	for being born of a mother
manussesvetaṃ na vijjati.	or sprung from a womb.
♦ vokārañca manussesu,	He’s called a ‘bho-sayer’
samaññāya pavuccati.	if he has anything at all.
	But someone with nothing,
♦ 617.	who clings to no thing:
♦ “yo hi koci manussesu,	He’s what I call
gorakkhaṃ upajīvati.	a brahman.4
♦ evaṃ vāseṭṭha jānāhi,	Having cut every fetter,
kassako so na brāhmaṇo.	he doesn’t get ruffled.
	Beyond attachment,
♦ 618.	unshackled:
♦ “yo hi koci manussesu,	He’s what I call
puthusippena jīvati.	a brahman.
♦ evaṃ vāseṭṭha jānāhi,	Having cut the strap & thong,
sippiko so na brāhmaṇo.	cord & bridle,
	having thrown off the bar,5
♦ 619.	awakened:
♦ “yo hi koci manussesu,	He’s what I call
vohāraṃ upajīvati.	a brahman.
♦ evaṃ vāseṭṭha jānāhi,	He endures—unangered—
vāṇijo so na brāhmaṇo.	insult, assault, & imprisonment.
	His army is strength;
♦ 620.	his strength, forbearance:
♦ “yo hi koci manussesu,	He’s what I call
parapessena jīvati.	a brahman.
♦ evaṃ vāseṭṭha jānāhi,	Free from anger,
pessiko VAR so na brāhmaṇo.	duties observed,
	principled, with no overbearing pride,
♦ 621.	trained, a ‘last-body’:
♦ “yo hi koci manussesu,	He’s what I call
adinnaṃ upajīvati.	a brahman.6
♦ evaṃ vāseṭṭha jānāhi,	Like water on a lotus leaf,
coro eso na brāhmaṇo.	a mustard seed on the tip of an awl,
	he doesn’t adhere to sensual pleasures:
♦ 622.	He’s what I call
♦ “yo hi koci manussesu,	a brahman.
issatthaṃ upajīvati.	He discerns right here,
♦ evaṃ vāseṭṭha jānāhi,	for himself,
yodhājīvo na brāhmaṇo.	on his own,
	his own
♦ 623.	ending of stress.7
♦ “yo hi koci manussesu,	Unshackled, his burden laid down:
porohiccena jīvati.	He’s what I call
♦ evaṃ vāseṭṭha jānāhi,	a brahman.
yājako eso na brāhmaṇo.	Wise, deeply
	discerning, astute
♦ 624.	as to what is the path
♦ “yo hi koci manussesu,	& what’s not;
gāmaṃ raṭṭhañca bhuñjati.	his ultimate goal attained:
♦ evaṃ vāseṭṭha jānāhi,	He’s what I call
rājā eso na brāhmaṇo.	a brahman.
	Uncontaminated
♦ 625.	by householders
♦ “na cāhaṃ brāhmaṇaṃ brūmi,	& houseless ones alike;
yonijaṃ mattisambhavaṃ.	living with no home,
♦ bhovādi nāma so hoti,	with next to no wants:
sace VAR hoti sakiñcano.	He’s what I call
♦ akiñcanaṃ anādānaṃ,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	Having put aside violence
	against beings fearful or firm,
♦ 626.	he neither kills nor
♦ “sabbasaṃyojanaṃ chetvā,	gets others to kill:
so ve na paritassati.	He’s what I call
♦ saṅgātigaṃ visaṃyuttaṃ,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	Unopposing among opposition,
	unbound among the armed,
♦ 627.	unclinging among those who cling:
♦ “chetvā naddhiṃ varattañca,	He’s what I call
sandānaṃ sahanukkamaṃ.	a brahman.
♦ ukkhittapalighaṃ buddhaṃ,	His passion, aversion,
tamahaṃ brūmi brāhmaṇaṃ.	conceit, & contempt,
	have fallen away—
♦ 628.	like a mustard seed
♦ “akkosaṃ vadhabandhañca,	from the tip of an awl:
aduṭṭho yo titikkhati.	He’s what I call
♦ khantībalaṃ balānīkaṃ,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	He would say
	what’s

♦ 629.	non-grating,
♦ “akkodhanaṃ vatavantaṃ,	instructive,
sīlavantaṃ anussadaṃ.	true—
♦ dantaṃ antimasārīraṃ,	abusing no one:
tamahaṃ brūmi brāhmaṇaṃ.	He’s what I call
	a brahman.
♦ 630.	Here in the world
♦ “vāri pokkharapatteva,	he takes nothing not-given
āraggeriva sāsapo.	—long, short,
♦ yo na limpati kāmesu,	large, small,
tamahaṃ brūmi brāhmaṇaṃ.	attractive, not:
	He’s what I call
♦ 631.	a brahman.
♦ “yo dukkhassa pajānāti,	His longing for this
idheva khayamattano.	& for the next world
♦ pannabhāraṃ visaṃyuttaṃ,	can’t be found;
tamahaṃ brūmi brāhmaṇaṃ.	free from longing, unshackled:
	He’s what I call
♦ 632.	a brahman.
♦ “gambhīrapaññaṃ medhāviṃ,	His attachments,
maggāmaggassa kovidaṃ.	his homes,
♦ uttamatthamanuppattaṃ,	can’t be found.
tamahaṃ brūmi brāhmaṇaṃ.	He, through knowing,8
	is unperplexed,
♦ 633.	has reached a footing
♦ “asaṃsaṭṭhaṃ gahaṭṭhehi,	in the deathless9:
anāgārehi cūbhayaṃ.	He’s what I call
♦ anokasārimappicchaṃ,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	He has gone
	beyond attachment here
♦ 634.	for both merit & evil—
♦ “nidhāya daṇḍaṃ bhūtesu,	sorrowless, dustless, & pure:
tasesu thāvaresu ca.	He’s what I call
♦ yo na hanti na ghāteti,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	Spotless, pure like the moon
	—limpid & calm—
♦ 635.	his delights, his becomings,
♦ “aviruddhaṃ viruddhesu,	totally gone:
attadaṇḍesu nibbutaṃ.	He’s what I call
♦ sādānesu anādānaṃ,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	He has made his way past
	this hard-going path:
♦ 636.	delusion, wandering-on.
♦ “yassa rāgo ca doso ca,	He’s crossed over,
māno makkho ca pātito.	has gone beyond,
♦ sāsaporiva āraggā,	is free from want,
tamahaṃ brūmi brāhmaṇaṃ.	from perplexity,
	absorbed in jhāna,
♦ 637.	through no-clinging
♦ “akakkasaṃ viññāpaniṃ,	unbound:
giraṃ saccamudīraye.	He’s what I call
♦ yāya nābhisaje kañci,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	Whoever, abandoning sensual passions here,
	would go forth from home—
♦ 638.	his sensual passions, becomings,
♦ “yodha dīghaṃ va rassaṃ vā,	totally gone:
aṇuṃ thūlaṃ subhāsubhaṃ.	He’s what I call
♦ loke adinnaṃ nādiyati,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	Whoever, abandoning craving here,
	would go forth from home—
♦ 639.	his cravings, becomings,
♦ “āsā yassa na vijjanti,	totally gone:
asmiṃ loke paramhi ca.	He’s what I call
♦ nirāsāsaṃ VAR visaṃyuttaṃ,	a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	Having left behind
	the human bond,
♦ 640.	having made his way past
♦ “yassālayā na vijjanti,	the divine,
aññāya akathaṃkathī.	from all bonds unshackled:
♦ amatogadhamanuppattaṃ,	He’s what I call
tamahaṃ brūmi brāhmaṇaṃ.	a brahman.
	Having left behind
♦ 641.	delight & displeasure,
♦ “yodha puññañca pāpañca,	cooled, with no acquisitions—
ubho saṅgamupaccagā.	a hero who has conquered
♦ asokaṃ virajaṃ suddhaṃ,	all the world,
tamahaṃ brūmi brāhmaṇaṃ.	every world:
	He’s what I call
♦ 642.	a brahman.
♦ “candaṃva vimalaṃ suddhaṃ,	He knows in every way
vippasannamanāvilaṃ.	beings’ passing away,
♦ nandībhavaparikkhīṇaṃ,	and their re-
tamahaṃ brūmi brāhmaṇaṃ.	arising;
	unattached, awakened,
♦ 643.	well-gone:
♦ “yomaṃ palipathaṃ duggaṃ,	He’s what I call
saṃsāraṃ mohamaccagā.	a brahman.
♦ tiṇṇo pāraṅgato jhāyī,	He whose course they don’t know
anejo akathaṃkathī.	—devas, gandhabbas, & human beings10—
♦ anupādāya nibbuto,	his effluents ended, an arahant:
tamahaṃ brūmi brāhmaṇaṃ.	He’s what I call
	a brahman.
♦ 644.	He who has nothing
♦ “yodha kāme pahantvāna,	—in front, behind, in between—
anāgāro paribbaje.	the one with nothing
♦ kāmabhavaparikkhīṇaṃ,	who clings to no thing:
tamahaṃ brūmi brāhmaṇaṃ.	He’s what I call
	a brahman.
♦ 645.	A splendid bull, conqueror,
♦ “yodha taṇhaṃ pahantvāna,	hero, great seer—

anāgāro paribbaje.	free from want,
♦ taṇhābhavaparikkhīṇaṃ,	awakened, washed:
tamahaṃ brūmi brāhmaṇaṃ.	He’s what I call
	a brahman.
♦ 646.	He knows his former lives.
♦ “hitvā mānusakaṃ yogaṃ,	He sees heavens & states of woe,
dibbaṃ yogaṃ upaccagā.	has attained the ending of birth11:
♦ sabbayogavisaṃyuttaṃ,	He’s what I call
tamahaṃ brūmi brāhmaṇaṃ.	a brahman.
	For this is a convention in the world:
♦ 647.	the name & clan determined,
♦ “hitvā ratiñca aratiṃ,	come into being from common consent,
sītibhūtaṃ nirūpadhiṃ.	here & there determined.
♦ sabbalokābhibhuṃ vīraṃ,	Taking a position unknowingly
tamahaṃ brūmi brāhmaṇaṃ.	for a long time obsessively,
	those who don’t know
♦ 648.	say that one is a brahman by birth.
♦ “cutiṃ yo vedi VAR ttānaṃ,	Not by birth is one a brahman,
upapattiñca sabbaso.	not by birth a non-brahman.
♦ asattaṃ sugataṃ buddhaṃ,	By action is one a brahman.
tamahaṃ brūmi brāhmaṇaṃ.	By action one is a non-brahman.
	By action is one a farmer.
♦ 649.	By action one is a craftsman.
♦ “yassa gatiṃ na jānanti,	By action is one a merchant.
devā gandhabbamānusā.	By action one is a servant.
♦ khīṇāsavaṃ arahantaṃ,	By action is one a thief.
tamahaṃ brūmi brāhmaṇaṃ.	By action one is a soldier.
	By action is one a sacrificer.
♦ 650.	By action one is a king.
♦ “yassa pure ca pacchā ca,	The wise see action in this way
majjhe ca natthi kiñcanaṃ.	as it has come to be,
♦ akiñcanaṃ anādānaṃ,	seeing dependent co-arising,
tamahaṃ brūmi brāhmaṇaṃ.	cognizant of action’s results.
	Through action the world rolls on.
♦ 651.	People roll on through action.
♦ “usabhaṃ pavaraṃ vīraṃ,	In action are beings held bound together,
mahesiṃ vijitāvinaṃ.	as in a linchpin,
♦ anejaṃ nhātakaṃ buddhaṃ,	a chariot traveling along.
tamahaṃ brūmi brāhmaṇaṃ.	Through austerity, the holy life,
	through restraint & self-control:
♦ 652.	That’s how one is a brahman.
♦ “pubbenivāsaṃ yo vedi VAR,	That’s a brahman
saggāpāyañca passati.	unexcelled.
♦ atho jātikkhayaṃ patto,	Consummate in the three knowledges,12
tamahaṃ brūmi brāhmaṇaṃ.	further becoming ended, at peace:
	Know, Vāseṭṭha: That’s Brahmā, that’s Sakka,13
♦ 653.	for those who directly know.”
♦ “samaññā hesā lokasmiṃ,	When this was said, the young brahmans Vāseṭṭha & Bhāradvāja said to the Blessed One: “Magnificent, Master Gotama! Magnificent! Just as if he were to place upright what was overturned, to reveal what was hidden, to show the way to one who was lost, or to carry a lamp into the dark so that those with eyes could see forms, in the same way has Master Gotama—through many lines of reasoning—made the Dhamma clear. We go to Master Gotama for refuge, to the Dhamma, & to the Saṅgha of monks. May Master Gotama remember us as a lay followers who have gone for refuge from this day forward, for life.”
nāmagottaṃ pakappitaṃ.	vv. 594–656
♦ sammuccā samudāgataṃ,	Notes
tattha tattha pakappitaṃ.	1. In the Brahmanical tradition, this means the three Vedas. Later in this poem, the Buddha will give “three knowledges” a Buddhist definition.
	2. In this context, Vāseṭṭha is referring to action in this lifetime, rather than action in previous lifetimes.
♦ 654.	3. In this and the following verses, the Buddha is playing with three meanings of the word jāti: birth, species, and nature. This point becomes clear when he later contrasts these natural distinctions in the animal world with the conventional distinctions in the human world.
♦ “dīgharattamanusayitaṃ,	4. This verse begins a section where the verses are identical with Dhp 396–423, except that the last verse in the series is missing a line present in Dhp 423: “He is a sage who has mastered full-knowing, his mastery totally mastered.”
diṭṭhigatamajānataṃ.	This section redefines “brahman” to mean an arahant (although see note 9, below).
♦ ajānantā no VAR pabruvanti,	As for “bho-sayer”: Brahmans, when surprised or amazed, tended to use the word bho, or master, as an exclamation. “If he has anything” (reading sa ce with the Burmese and Sri Lankan editions) = if he/she lays claim to anything as his/her own.
jātiyā hoti brāhmaṇo.	5. The three commentaries explaining this verse—SnA, MA, and DhpA—treat these symbols in slightly different ways. They all agree that the strap = hatred and the thong = craving. As for the remaining symbols, MA simply states that cord = views, bridle = view-obsession, and bar = ignorance.
	SnA and DhpA, however, try to make more of the image by exploring the interconnections of the chariot parts. In their explanation, cord = 62 wrong views (listed in the Brahmajāla Suttanta, DN 1) and bridle = obsessions (sensuality, becoming, anger, conceit, views, uncertainty, ignorance (AN 7:11-12)). They note the connection between the 62 wrong views and the obsessions (one of which is views), which is apparently similar to the way the cord and bridle are connected. They go on to note that when one has cut all these things, the bar, which equals ignorance, has been lifted. The fact that the cutting of these chariot parts automatically accomplishes the lifting of the bar is apparently symbolic of the fact that ignorance is one of the obsessions.
♦ 655.	6. “With no overbearing pride”: reading anussadaṁ with the Thai, Burmese, and Sri Lankan editions. “Last-body”: Because an arahant will not be reborn, this present body is his/her last.
♦ “na jaccā brāhmaṇo hoti,	7. “For himself, on his own, his own ending of stress”: three different ways that the one word attano functions in this verse.
na jaccā hoti abrāhmaṇo.	8. According to SnA, “attachments/homes (ālaya)” = cravings. “Knowing”: the knowledge of full Awakening (aññā).
♦ kammunā brāhmaṇo hoti,	9. “A footing in the deathless”: The image here derives from a standard analogy comparing the practice to the act of crossing a river. According to AN 7:15, the point where the meditator gains footing on the river bottom, but before getting up on the bank, corresponds to the third stage of awakening, the attainment of non-return. To reach the fourth stage, becoming an arahant, is to go beyond the river and stand on firm ground. Either this verse is using the image differently, equating the gaining of a footing with arahantship, or else it is the only verse in this set to apply the term “brahman” to a non-returner.
kammunā hoti abrāhmaṇo.	10. On the fact that even devas and brahmās cannot know the course of the arahant, see MN 49, SN 23:2, AN 11:10, and Dhp 92–93.
	11. The forms of mastery listed in this verse correspond to the three knowledges that comprised the Buddha’s Awakening: knowledge of previous lives, knowledge of how beings pass away and are reborn in the various levels of being, and knowledge of the ending of the effluents that maintain the process of birth (see MN 4). It’s in this verse that the Buddha redefines the three knowledges claimed by Vāseṭṭha and Bhāradvāja, showing that they don’t qualify as masters of the three knowledges that constitute the knowledge of a genuine brahman in his eyes.
♦ 656.	12. Here, of course, the Buddha is referring to the three knowledges as defined by him, not as earlier defined by Vāseṭṭha.
♦ “kassako kammunā hoti, sippiko hoti kammunā. ♦ vāṇijo kammunā hoti, pessiko hoti kammunā.	13. Sakka is the chief of the devas of the heaven of the Thirty-three.

♦ 657. ♦ “coropi kammunā hoti, yodhājīvopi kammunā. ♦ yājako kammunā hoti, rājāpi hoti kammunā.

♦ 658. ♦ “evametaṃ yathābhūtaṃ, kammaṃ passanti paṇḍitā. ♦ paṭiccasamuppādadassā, kammavipākakovidā.

♦ 659. ♦ “kammunā vattati loko, kammunā vattati pajā. ♦ kammanibandhanā sattā, rathassāṇīva yāyato.

♦ 660. ♦ “tapena brahmacariyena, saṃyamena damena ca. ♦ etena brāhmaṇo hoti, etaṃ brāhmaṇamuttamaṃ.

♦ 661. ♦ “tīhi vijjāhi sampanno, santo khīṇapunabbhavo. ♦ evaṃ vāseṭṭha jānāhi, brahmā sakko vijānatan”ti. ♦ evaṃ vutte, vāseṭṭhabhāradvājā māṇavā bhagavantaṃ etadavocuṃ — “abhikkantaṃ, bho gotama ... pe ... upāsake no bhavaṃ gotamo dhāretu ajjatagge pāṇupete VAR saraṇaṃ gate”ti.

♦ vāseṭṭhasuttaṃ navamaṃ niṭṭhitaṃ.

❧

KN Snp 3.10 kokālika

♦ 10. kokālikasuttaṃ (KN 5.36) n n ♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme. atha kho kokāliko bhikkhu yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ nisīdi. ekamantaṃ nisinno kho kokāliko bhikkhu bhagavantaṃ etadavoca — “pāpicchā,	3:10 Kokālika
bhante, sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti.	SN 6:10 contains a shorter, less graphic version of this sutta.
♦ evaṃ vutte,	I have heard that on one occasion the Blessed One was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. Then the monk Kokālika1 went to the Blessed One and, on arrival, bowed down to him and sat to one side. As he was sitting there, he said to the Blessed One, “Lord, Sāriputta & Moggallāna have evil desires. They have fallen under the sway of evil desires.”
bhagavā kokālikaṃ bhikkhuṃ etadavoca — “mā hevaṃ, kokālika, mā hevaṃ, kokālika! pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. pesalā sāriputtamoggallānā”ti.	When this was said, the Blessed One said to him, “Don’t say that, Kokālika. Don’t say that, Kolālika. Make your mind confident in Sāriputta & Moggallāna. They are admirable people.”
♦ dutiyampi kho ... pe ... tatiyampi kho kokāliko bhikkhu bhagavantaṃ etadavoca — “kiñcāpi me,	A second time… A third time, the monk Kokālika said to the Blessed One, “Even though the lord Blessed One2 inspires conviction and faith in me, Sāriputta & Moggallāna have evil desires. They have fallen under the sway of evil desires.”
bhante, bhagavā saddhāyiko paccayiko, atha kho pāpicchāva sāriputtamoggallānā, pāpikānaṃ icchānaṃ vasaṃ gatā”ti. tatiyampi kho bhagavā kokālikaṃ bhikkhuṃ etadavoca — “mā hevaṃ, kokālika, mā hevaṃ, kokālika! pasādehi, kokālika, sāriputtamoggallānesu cittaṃ. pesalā sāriputtamoggallānā”ti.	A third time, the Blessed One said to him, “Don’t say that, Kokālika. Don’t say that, Kolālika. Make your mind confident in Sāriputta & Moggallāna. They are admirable people.”
	Then the monk Kokālika, getting up from his seat, bowed down to the Blessed One, circumambulated him, keeping him to his right, and departed.
♦ atha kho kokāliko bhikkhu uṭṭhāyāsanā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā pakkāmi. acirappakkantassa ca kokālikassa bhikkhuno sāsapamattīhi piḷakāhi sabbo kāyo phuṭo VAR ahosi; sāsapamattiyo hutvā muggamattiyo ahesuṃ; muggamattiyo hutvā kaḷāyamattiyo ahesuṃ; kaḷāyamattiyo hutvā kolaṭṭhimattiyo ahesuṃ; kolaṭṭhimattiyo hutvā kolamattiyo ahesuṃ; kolamattiyo hutvā āmalakamattiyo ahesuṃ; āmalakamattiyo hutvā beḷuvasalāṭukamattiyo ahesuṃ; beḷuvasalāṭukamattiyo hutvā billamattiyo ahesuṃ; billamattiyo hutvā pabhijjiṃsu; pubbañca lohitañca pagghariṃsu. atha kho kokāliko bhikkhu tenevābādhena kālamakāsi. kālaṅkato ca kokāliko bhikkhu padumaṃ nirayaṃ upapajji sāriputtamoggallānesu cittaṃ āghātetvā .	Then not long after he had departed, Kokālika’s whole body became covered with boils the size of mustard seeds. From the size of mustard seeds, they became the size of green gram. From the size of green gram, they became the size of black beans. From the size of black beans, they became the size of jujube pits. From the size of jujube pits, they became the size of jujube fruits. From the size of jujube fruits, they became the size of myrobalans. From the size of myrobalans, they became the size of unripe vilva fruits. From the size of unripe vilva fruits, they became the size of small jackfruits. When they were the size of small jackfruits, they burst. Blood and pus flowed out. Then the monk Kokālika died of that disease and, having died, he reappeared in the Paduma hell for engendering hatred in his heart against Sāriputta & Moggallāna.
♦ atha kho brahmā sahampati abhikkantāya rattiyā abhikkantavaṇṇo kevalakappaṃ jetavanaṃ obhāsetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavantaṃ abhivādetvā ekamantaṃ aṭṭhāsi . ekamantaṃ,	Then Brahmā Sahampati,3 in the far extreme of the night, his extreme radiance lighting up the entirety of Jeta’s Grove, went to the Blessed One. On arrival, having bowed down to him, he stood to one side. As he was standing there, he said to the Blessed One, “Lord, the monk Kokālika has died and, having died, has reappeared in the Paduma hell for engendering hatred in his heart against Sāriputta & Moggallāna.” That is what Brahmā Sahampati said. Having said that, having bowed down, he circumambulated the Blessed One, keeping him to his right, and disappeared right there.
ṭhito kho brahmā sahampati bhagavantaṃ etadavoca — “kokāliko, bhante, bhikkhu kālaṅkato; kālaṅkato ca, bhante, kokāliko bhikkhu padumaṃ nirayaṃ upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti. idamavoca brahmā sahampati; idaṃ vatvā bhagavantaṃ abhivādetvā padakkhiṇaṃ katvā tatthevantaradhāyi.	Then when the night had passed, the Blessed One addressed the monks, “Monks, last night Brahmā Sahampati, in the far extreme of the night, his extreme radiance lighting up the entirety of Jeta’s Grove, came to me. On arrival, having bowed down to me, he stood to one side. As he was standing there, he said to me, ‘Lord, the monk Kokālika has died and, having died, has reappeared in the Paduma hell for engendering hatred in his heart against Sāriputta & Moggallāna.’ That is what Brahmā Sahampati said. Having said that, having bowed down, he circumambulated me, keeping me to his right, and disappeared right there.”
♦ atha kho bhagavā tassā rattiyā accayena bhikkhū āmantesi — “imaṃ,	When this was said, a certain monk said to the Blessed One, “Lord, how long is the measure of the lifespan in the Paduma hell?”
bhikkhave, rattiṃ brahmā sahampati abhikkantāya rattiyā ... pe ... idamavoca, bhikkhave, brahmā sahampati, idaṃ vatvā maṃ padakkhiṇaṃ katvā tatthevantaradhāyī”ti.	“Long, monk, is the measure of the lifespan in the Paduma hell. It’s not easy to calculate ‘this many years’ or ‘this many hundreds of years’ or ‘this many thousands of years’ or ‘this many hundreds of thousands of years.’”
	“But, lord, can a simile be made?”
♦ evaṃ vutte, aññataro bhikkhu bhagavantaṃ etadavoca — “kīvadīghaṃ nu kho, bhante, padume niraye āyuppamāṇan”ti? “dīghaṃ kho, bhikkhu, padume niraye āyuppamāṇaṃ; taṃ na sukaraṃ saṅkhātuṃ ettakāni vassāni iti vā ettakāni vassasatāni iti vā ettakāni vassasahassāni iti vā ettakāni vassasatasahassāni iti vā”ti. “sakkā pana, bhante, upamā VAR kātun”ti? “sakkā, bhikkhū”ti bhagavā avoca --	“It can, monk,” said the Blessed One. “Suppose that there were a twenty-measure Kosalan cartload of sesame seeds. From that, a man would remove a sesame seed every hundred years.4 That twenty-measure Kosalan cartload of sesame seeds would come to an end in this manner more quickly than a single Abbuda [Swelling] hell. Like twenty Abbuda hells is one Nirabbuda [Free from Swelling] hell. Like twenty Nirabbuda hells is one Ababa [Alas!] hell. Like twenty Ababa hells is one Ahaha hell. Like twenty Ahaha hells is one Aṭaṭa hell. Like twenty Aṭaṭa hells is one Kumuda [White Water Lily] hell. Like twenty Kumuda hells is one Sogandhika [Fragrant White Water Lily] hell. Like twenty Sogandhika hells is one Uppalaka [Blue Lotus] hell. Like twenty Uppalaka hells is one Puṇḍarīka [White Lotus] hell. Like twenty Puṇḍarīka hells is one Paduma [Red Lotus] hell.5
	“The monk Kokālika has reappeared in the Paduma hell, for engendering hatred in his heart against Sāriputta & Moggallāna.”
♦ “seyyathāpi, bhikkhu, vīsatikhāriko kosalako tilavāho; tato puriso vassasatassa vassasatassa accayena ekamekaṃ tilaṃ uddhareyya. khippataraṃ kho so bhikkhu vīsatikhāriko kosalako tilavāho iminā upakkamena parikkhayaṃ pariyādānaṃ gaccheyya, natveva eko abbudo nirayo. seyyathāpi, bhikkhu, vīsati abbudā nirayā evameko nirabbudo nirayo. seyyathāpi, bhikkhu, vīsati nirabbudā nirayā evameko ababo nirayo. seyyathāpi, bhikkhu, vīsati ababā nirayā evameko ahaho nirayo. seyyathāpi, bhikkhu, vīsati ahahā nirayā evameko aṭaṭo nirayo. seyyathāpi, bhikkhu, vīsati aṭaṭā nirayā evameko kumudo nirayo. seyyathāpi, bhikkhu, vīsati kumudā nirayā evameko sogandhiko nirayo. seyyathāpi, bhikkhu, vīsati sogandhikā nirayā evameko uppalako nirayo. seyyathāpi, bhikkhu, vīsati uppalakā nirayā evameko puṇḍarīko nirayo. seyyathāpi, bhikkhu, vīsati puṇḍarīkā nirayā evameko padumo nirayo. padumaṃ kho pana bhikkhu nirayaṃ kokāliko bhikkhu upapanno sāriputtamoggallānesu cittaṃ āghātetvā”ti. idamavoca bhagavā, idaṃ vatvāna sugato athāparaṃ etadavoca satthā —	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
	“Surely, when a person is born,
♦ 662.	an axe is born in his mouth,
♦ “purisassa hi jātassa,	with which he cuts himself—
kuṭhārī VAR jāyate mukhe.	the fool saying a bad statement.
♦ yāya chindati attānaṃ,	Whoever praises one deserving censure
bālo dubbhāsitaṃ bhaṇaṃ.	or censures one deserving praise,
	accumulates wickedness6 with his mouth,
♦ 663.	and in that wickedness
♦ “yo nindiyaṃ pasaṃsati,	finds no ease.
taṃ vā nindati yo pasaṃsiyo.	Next to nothing is the bad throw
♦ vicināti mukhena so kaliṃ,	when one loses money at dice.
kalinā tena sukhaṃ na vindati.	But great is the bad throw
	when one gets angered
♦ 664.	at those well-gone.
♦ “appamatto ayaṃ kali,	For one hundred thousand Nirabbudas
yo akkhesu dhanaparājayo.	and thirty-six and five Abbudas,
♦ sabbassāpi sahāpi attanā,	one who maligns noble ones,
ayameva mahattaro VAR kali.	directing his words & heart toward evil,
	goes to hell.7
♦ yo sugatesu manaṃ padosaye.	He goes to hell,
	the one who asserts
♦ 665.	what didn’t take place,
♦ “sataṃ sahassānaṃ nirabbudānaṃ,	as does the one
chattiṃsati pañca ca abbudāni VAR .	who, having done,
♦ yamariyagarahī nirayaṃ upeti,	says, ‘I didn’t.’
vācaṃ manañca paṇidhāya pāpakaṃ.	Both—low-acting people—
	there become equal:
♦ 666.	after death, in the place beyond.8
♦ “abhūtavādī nirayaṃ upeti,	Whoever harasses
yo vāpi katvā na karomicāha.	an innocent man,
♦ ubhopi te pecca samā bhavanti,	a man pure, without blemish:
nihīnakammā manujā parattha.	The evil comes right back to the fool
	like fine dust
♦ 667.	thrown against the wind.9
♦ “yo appaduṭṭhassa narassa dussati,	One devoted to the strings of greed
suddhassa posassa anaṅgaṇassa.	slanders others with his words:
♦ tameva bālaṃ pacceti pāpaṃ,	faithless, stingy, miserly, mean,
sukhumo rajo paṭivātaṃva khitto.	devoted to divisive tales.
	You with your hard road of a mouth,
♦ 668.	untrue, ignoble,
♦ “yo lobhaguṇe anuyutto,	destroyer of progress,
so vacasā paribhāsati aññe.	evil, doer of wrong,
♦ asaddho kadariyo avadaññū,	lowest of men, wicked, degenerate:
macchari pesuṇiyaṃ VAR anuyutto.	Don’t speak a lot here.
	You are headed to hell.
♦ 669.	You scatter dust
♦ “mukhadugga vibhūta anariya,	to your harm.
bhūnahu VAR pāpaka dukkaṭakāri.	You, an offender,
♦ purisanta kalī avajāta,	malign the good,
mā bahubhāṇidha nerayikosi.	and, having engaged
	in many sorts of bad conduct
♦ 670.	are going for a long time
♦ “rajamākirasī ahitāya,	to the pit.
sante garahasi kibbisakārī.	For no one’s action is annihilated.
♦ bahūni duccaritāni caritvā,	Surely its owner gets it back.
gacchasi kho papataṃ cirarattaṃ.	An offender, the fool,
	sees suffering for himself
♦ 671.	in the next world.
♦ “na hi nassati kassaci kammaṃ,	He goes to the place set with iron spikes,
eti hataṃ labhateva suvāmi.	the sharp-bladed iron stake,
♦ dukkhaṃ mando paraloke,	where the food, as is fitting,
attani passati kibbisakārī.	resembles a ball of heated iron.
	When they [the hell-wardens]
♦ 672.	speak, they don’t speak lovingly.
♦ “ayosaṅkusamāhataṭṭhānaṃ,	They [the hell beings] can’t run away.
tiṇhadhāramayasūlamupeti.	They’re not going to shelter.
♦ atha tattāyoguḷasannibhaṃ,	They lie on ashes strewn about.
bhojanamatthi tathā patirūpaṃ.	They enter a blazing mass of fire.
	Tying them up with nets,
♦ 673.	they [the hell-wardens] strike them
♦ “na hi vaggu vadanti vadantā,	with hammers made of iron.
nābhijavanti na tāṇamupenti.	Truly, they go to a blind darkness
♦ aṅgāre santhate sayanti VAR,	that spreads out like a fog.
ginisampajjalitaṃ pavisanti.	Then they enter a copper pot,
	a blazing mass of fire,
♦ 674.	in which they cook for a long, long time,
♦ “jālena ca onahiyāna,	bobbing up & down in a mass of fire.
tattha hananti ayomayakuṭebhi VAR .	There the offender then cooks
♦ andhaṃva timisamāyanti,	in a mixture of blood & pus.
taṃ vitatañhi yathā mahikāyo.	In whatever direction he leans to rest
	he festers at the touch.
♦ 675.	There the offender then cooks
♦ “atha lohamayaṃ pana kumbhiṃ,	in an ooze where worms live,
ginisampajjalitaṃ pavisanti.	and there is no shore to which he can go,

♦ paccanti hi tāsu cirarattaṃ,	for the cooking pots all around
agginisamāsu VAR samuppilavāte.	are all the same.
	Then they enter
♦ 676.	the sharp sword-leaf forest
♦ “atha pubbalohitamisse,	where their limbs are cut off.
tattha kiṃ paccati kibbisakārī.	Seizing them by the tongue with a hook,
♦ yaṃ yaṃ disakaṃ VAR adhiseti,	they [the hell-wardens] strike them,
tattha kilissati samphusamāno.	dragging them back & forth.
	Then they come to the Vettaraṇin,10
♦ 677.	hard to cross,
♦ “puḷavāvasathe salilasmiṃ,	with sharp blades, razor blades,
tattha kiṃ paccati kibbisakārī.	and there they fall in,
♦ gantuṃ na hi tīramapatthi,	the fools,
sabbasamā hi samantakapallā.	evil-doers having done
	evil deeds.
♦ 678.	There, while they wail,
♦ “asipattavanaṃ pana tiṇhaṃ,	voracious black & spotted dogs,
taṃ pavisanti samucchidagattā.	jackals, & flocks of ravens chew on them.
♦ jivhaṃ balisena gahetvā,	Vultures & crows pick at them.
ārajayārajayā vihananti.	How hard, indeed, is this way of life there
	that offending people come to see.11
♦ 679.	So, for the remainder of life here,
♦ “atha vetaraṇiṃ pana duggaṃ,	a person, heedful, should do his duty.
tiṇhadhārakhuradhāramupenti.	Those loads of sesame seeds
♦ tattha mandā papatanti,	compared to the Paduma hell
pāpakarā pāpāni karitvā.	have been calculated by those who know
	as five times ten thousand crores,12
♦ 680.	plus twelve times one hundred more.
♦ “khādanti hi tattha rudante,	The length of the hells of suffering
sāmā sabalā kākolagaṇā ca.	described here
♦ soṇā siṅgālā VAR paṭigiddhā VAR,	is how long [the hell-beings]
kulalā vāyasā ca VAR vitudanti.	will have to dwell there.
	So when in the company of those
♦ 681.	who are pure, admirable, excellent,
♦ “kicchā vatayaṃ idha vutti,	one should constantly guard
yaṃ jano phusati VAR kibbisakārī.	one’s words & heart.
♦ tasmā idha jīvitasese,	vv. 657–678
kiccakaro siyā naro na cappamajje.	Notes
	1. Kokālika is a bhikkhu, or Buddhist monk. Normally, the texts refer to Buddhist monks as Ven. So-and-so, but in this case, the following story will show why posterity did not accord this honor to Kokālika. According to SnA, this Kokālika was not the same Kokālika who was one of Devadatta’s followers. If that is so, it’s remarkable that both Kokālikas expressed mistrust of Ven. Sāriputta and Moggallāna in exactly the same words (see Cv VII.4.2). An alternative possibility is that the two Kokālikas were actually the same person, and that he participated in Devadatta’s schism during the “not long” period mentioned in this sutta separating his denunciation of Sāriputta and Moggallāna from the onset of his resulting disease.
♦ 682.	2. This is an exaggerated form of address. See Ud 8:7, note 1.
♦ “te gaṇitā vidūhi tilavāhā,	3. See SN 6:1.
ye padume niraye upanītā.	4. Reading vassa-satassa vassa-satassa with the Burmese edition. The Sri Lankan version reads, “every hundred years, every thousand years.” The Thai edition reads, “every hundred years, every thousand years, every hundred thousand years.”
♦ nahutāni hi koṭiyo pañca bhavanti,	5. Perhaps it goes without saying that the names of some of worst hells are ironic. SnA asserts that these are not separate hells, but simply different periods of time in the single Avīci hell, but it gives no explanation or justification for its assertion.
dvādasa koṭisatāni punaññā VAR .	6. The word for wickedness, kali, is the same as the word for a bad throw at dice, which becomes the image in the following verse.
	7. The version of this sutta at SN 6:10 ends here.
♦ 683.	8. This verse = Dhp 306 and is also found in Iti 48.
♦ “yāva dukhā VAR nirayā idha vuttā,	9. This verse = Dhp 125.
tatthapi tāva ciraṃ vasitabbaṃ.	10. Vettaraṇin: Literally, “having a battle of twigs/canes.” SnA identifies this as the river of lye-water mentioned in MN 130, which contains a similarly graphic description of hell.
♦ tasmā sucipesalasādhuguṇesu,	11. Reading passati with the Thai and Sri Lankan editions. The Burmese edition has phusati, “touch.”
vācaṃ manaṃ satataṃ VAR parirakkhe”ti.	12. A crore is a large number that SNA calculates as equal to ten million.
♦ kokālikasuttaṃ dasamaṃ niṭṭhitaṃ.	See also: MN 45; MN 97; MN 130; MN 135; MN 136; SN 35:135; SN 42:8; AN 3:101; AN 4:111; AN 5:129; AN 8:7–8; AN 8:40; Dhp 306–319; Iti 18; Iti 20; Iti 30; Iti 32; Iti 64; Iti 70; Iti 81

❧

KN Snp 3.11 nālaka

all

♦ 11. nālakasuttaṃ (KN 5.37) n	3:11 Nālaka
	Asita the seer, in his mid-day meditation,
♦ 684.	saw the Group of Thirty—
♦ ānandajāte tidasagaṇe patīte,	Sakka1 the king, and devas dressed in pure white
sakkañca indaṃ sucivasane ca deve.	exultant, ecstatic—
♦ dussaṃ gahetvā atiriva thomayante,	holding up banners, cheering wildly,
asito isi addasa divāvihāre.	& on seeing the devas so joyful & happy,
	having paid his respects, he said:
♦ 685.	“Why is the deva community
♦ disvāna deve muditamane udagge,	so wildly elated?
cittiṃ karitvāna idamavoca VAR tattha.	Why are they holding up banners
♦ “kiṃ devasaṅgho atiriva kalyarūpo,	& waving them around?
dussaṃ gahetvā ramayatha VAR kiṃ paṭicca.	Even after the war with the Asuras
	—when victory was the devas’,
♦ 686.	the Asuras defeated—
♦ “yadāpi āsī asurehi saṅgamo,	even then there was nothing hair-raising like this.
jayo surānaṃ asurā parājitā.	Seeing what marvel
♦ tadāpi netādiso lomahaṃsano,	are the devas so joyful?
kimabbhutaṃ daṭṭhu marū pamoditā.	They whistle,
	they sing,
♦ 687.	play music,
♦ “seḷenti gāyanti ca vādayanti ca,	clap their hands,
bhujāni phoṭenti VAR ca naccayanti ca.	dance.
♦ pucchāmi vohaṃ merumuddhavāsine,	So I ask you, who live on Mount Meru’s summit.
dhunātha me saṃsayaṃ khippa mārisā”.	Please dispel my doubt quickly, dear sirs.”
	“The Bodhisatta, the foremost jewel,
♦ 688.	unequaled,
♦ “so bodhisatto ratanavaro atulyo,	has been born for welfare & happiness
manussaloke hitasukhatthāya VAR jāto.	in the human world,
♦ sakyāna gāme janapade lumbineyye,	in a town in the Sakyan countryside,
tenamha tuṭṭhā atiriva kalyarūpā.	Lumbini.
	That’s why we’re contented, so wildly elated.
♦ 689.	He, the highest of all beings,
♦ “so sabbasattuttamo aggapuggalo,	the ultimate person,
narāsabho sabbapajānamuttamo.	a bull among men, highest of all people,
♦ vattessati cakkamisivhaye vane,	will set turning the Wheel [of Dhamma]
nadaṃva sīho balavā migābhibhū”.	in the forest named after the seers,
	like a strong, roaring lion,
♦ 690.	the conqueror of beasts.”
♦ taṃ saddaṃ sutvā turitamavasarī so,	Hearing these words,
suddhodanassa tada bhavanaṃ upāvisi VAR .	Asita quickly descended [from heaven]
♦ nisajja tattha idamavocāsi sakye,	and went to Suddhodana’s dwelling.
“kuhiṃ kumāro ahamapi daṭṭhukāmo”.	There, taking a seat, he said to the Sakyans:
	“Where is the prince?
♦ 691.	I, too, want to see him.”
♦ tato kumāraṃ jalitamiva suvaṇṇaṃ,	The Sakyans then showed
ukkāmukheva sukusalasampahaṭṭhaṃ VAR .	to the seer named Asita
♦ daddallamānaṃ VAR siriyā anomavaṇṇaṃ,	their son, the prince,
dassesu puttaṃ asitavhayassa sakyā.	like gold aglow,
	burnished by a most skillful smith
♦ 692.	in the mouth of the furnace,
♦ disvā kumāraṃ sikhimiva pajjalantaṃ,	blazing with glory, flawless in color.
tārāsabhaṃva nabhasigamaṃ visuddhaṃ.	On seeing the prince blazing like flame,
♦ sūriyaṃ tapantaṃ saradarivabbhamuttaṃ,	pure like the bull of the stars
ānandajāto vipulamalattha pītiṃ.	going across the sky
	—the burning sun,
♦ 693.	released from the clouds of autumn—
♦ anekasākhañca sahassamaṇḍalaṃ,	he was exultant, filled with abundant rapture.
chattaṃ marū dhārayumantalikkhe.	The devas held in the sky
♦ suvaṇṇadaṇḍā vītipatanti cāmarā,	a many-spoked sunshade
na dissare cāmarachattagāhakā.	of a thousand circles.
	Gold-handled whisks
♦ 694.	waved up & down,
♦ disvā jaṭī kaṇhasirivhayo isi,	but those holding the whisks & the sunshade
suvaṇṇanikkhaṃ viya paṇḍukambale.	couldn’t be seen.
♦ setañca chattaṃ dhariyanta VAR muddhani,	The matted-haired seer
udaggacitto sumano paṭiggahe.	named Dark Splendor,
	seeing the boy, like an ornament of gold
♦ 695.	on the red woolen blanket,
♦ paṭiggahetvā pana sakyapuṅgavaṃ,	a white sunshade held over his head,
jigīsato VAR lakkhaṇamantapāragū.	received him, joyful in mind & pleased.
♦ pasannacitto giramabbhudīrayi,	And on receiving the bull of the Sakyans,
“anuttarāyaṃ dvipadānamuttamo” VAR .	longingly, the master of mantras & signs
	exclaimed with a confident mind:
♦ 696.	“This one is unsurpassed,
♦ athattano gamanamanussaranto,	the highest of the biped race.”
akalyarūpo gaḷayati assukāni.	Then, foreseeing his own imminent departure,
	he, dejected, shed tears.
♦ disvāna sakyā isimavocuṃ rudantaṃ,	On seeing him weeping,
	the Sakyans asked:
♦ “no ce kumāre bhavissati antarāyo”.	“But surely there will be
	no danger for the prince?”
♦ 697.	On seeing the Sakyans’ concern
♦ disvāna sakye isimavoca akalye,	he replied, “I foresee for the prince
“nāhaṃ kumāre ahitamanussarāmi.	no harm.
♦ na cāpimassa bhavissati antarāyo,	Nor will there be any danger for him.
na orakāyaṃ adhimānasā VAR bhavātha.	This one’s not insignificant: Be assured.
	This prince will touch
♦ 698.	the ultimate self-awakening.
♦ “sambodhiyaggaṃ phusissatāyaṃ kumāro,	He, seeing the utmost purity,
so dhammacakkaṃ paramavisuddhadassī.	will set rolling the Wheel of Dhamma
♦ vattessatāyaṃ bahujanahitānukampī,	through sympathy for the welfare of many.
vitthārikassa bhavissati brahmacariyaṃ.	His holy life will spread far & wide.
	But as for me,
♦ 699.	my life here has no long remainder.
♦ “mamañca āyu na ciramidhāvaseso,	My death will take place before then.
athantarā me bhavissati kālakiriyā.	I won’t get to hear
♦ sohaṃ na sossaṃ VAR asamadhurassa dhammaṃ,	the Dhamma of this one with the peerless role.
tenamhi aṭṭo byasanaṃgato aghāvī”.	That’s why I’m stricken,
	afflicted, & pained.”

♦ 700.	He, having brought the Sakyans
♦ so sākiyānaṃ vipulaṃ janetvā pītiṃ,	abundant rapture,
antepuramhā niggamā VAR brahmacārī.	the follower of the holy life
♦ so bhāgineyyaṃ sayaṃ anukampamāno,	left the inner chamber and,
samādapesi asamadhurassa dhamme.	out of sympathy for his nephew,
	urged him on toward the Dhamma
♦ 701.	of the one with the peerless role:
♦ “buddhoti ghosaṃ yada VAR parato suṇāsi,	“When you hear from another the word,
sambodhipatto vivarati dhammamaggaṃ.	‘Awakened One,’
♦ gantvāna tattha samayaṃ paripucchamāno VAR,	or ‘Attaining self-awakening,
carassu tasmiṃ bhagavati brahmacariyaṃ”.	he lays open the path of the Dhamma,’
	go there and, asking him yourself,
♦ 702.	follow the holy life
♦ tenānusiṭṭho hitamanena tādinā,	under that Blessed One.”
anāgate paramavisuddhadassinā.	Instructed by the one
♦ so nālako upacitapuññasañcayo,	whose mind was set on his benefit,
jinaṃ patikkhaṃ VAR parivasi rakkhitindriyo.	Such,
	seeing in the future the utmost purity,
♦ 703.	Nālaka, who had laid up a store of merit,
♦ sutvāna ghosaṃ jinavaracakkavattane,	awaited the Victor expectantly,
gantvāna disvā isinisabhaṃ pasanno.	guarding his senses.
♦ moneyyaseṭṭhaṃ munipavaraṃ apucchi,	On hearing word of the Victor’s
samāgate asitāvhayassa sāsaneti.	turning of the foremost wheel,
	he went, he saw
♦ vatthugāthā niṭṭhitā.	the bull among seers. Confident,
	he asked the foremost sage
♦ 704.	about the utmost sagacity,
♦ “aññātametaṃ vacanaṃ,	now that Asita’s forecast
asitassa yathātathaṃ.	had come to pass.
♦ taṃ taṃ gotama pucchāmi,	Nālaka:
sabbadhammāna pāraguṃ.	“Now that I know
	Asita’s words to be true,
♦ 705.	I ask you, Gotama,
♦ “anagāriyupetassa,	you who have gone
bhikkhācariyaṃ jigīsato.	to the beyond of all dhammas.
♦ muni pabrūhi me puṭṭho,	I’m intent on the homeless life;
moneyyaṃ uttamaṃ padaṃ”.	I long for the almsround.
	Tell me sage, when asked,
♦ 706.	the highest state of sagacity.”
♦ “moneyyaṃ te upaññissaṃ,	The Buddha:
(iti bhagavā) dukkaraṃ durabhisambhavaṃ.	“I’ll teach you
♦ handa te naṃ pavakkhāmi,	a sagacity hard to do,
santhambhassu daḷho bhava.	hard to master.
	Come now, I’ll tell you.
♦ 707.	Be steadfast. Be firm.
♦ “samānabhāgaṃ kubbetha,	Practice even-mindedness,
gāme akkuṭṭhavanditaṃ.	for in a village
♦ manopadosaṃ rakkheyya,	there’s praise & abuse.
santo anuṇṇato care.	Ward off any flaw in the heart.
	Go about calmed & not haughty.
♦ 708.	High & low things will come up
♦ “uccāvacā niccharanti,	like fire-flames in a forest.
dāye aggisikhūpamā.	Women seduce a sage.
♦ nāriyo muniṃ palobhenti,	May they not seduce you.2
tāsu taṃ mā palobhayuṃ.	Abstaining from sexual intercourse,
	abandoning various sensual pleasures,
♦ 709.	be unopposed, unattached,
♦ “virato methunā dhammā,	to beings moving & still.
hitvā kāme paropare VAR .	‘As I am, so are these.
♦ aviruddho asāratto,	As are these, so am I.’
pāṇesu tasathāvare.	Drawing the parallel to
	yourself,
♦ 710.	neither kill nor get others to kill.
♦ “yathā ahaṃ tathā ete,	Abandoning the wants & greed
yathā ete tathā ahaṃ.	where people run-of-the-mill are stuck,
♦ attānaṃ upamaṃ katvā,	practice with vision,
na haneyya na ghātaye.	cross over this hell.

♦ 711. ♦ “hitvā icchañca lobhañca, yattha satto puthujjano. ♦ cakkhumā paṭipajjeyya, tareyya narakaṃ imaṃ.

♦ 712.	Stomach not full,
♦ “ūnūdaro mitāhāro,	moderate in food,
appicchassa alolupo.	modest,
♦ sadā VAR icchāya nicchāto,	not being greedy,
aniccho hoti nibbuto.	always not hungering for wants:
	One without hunger
	is one who’s unbound.

§1.3 – (standing & sitting in jhana)

♦ 713. ♦ “sa piṇḍa-cāraṃ caritvā,	the alms[round]-walk (having been) walked,
Vanan-tam-abhihāraye.	(the) forest – (he should) – go into,
♦ upaṭṭhito rukkha-mūlasmiṃ,	standing [or setting up] (by a) tree-root,
Āsan-ūpagato muni.	Sitting-down, (the) sage,

♦ 714. ♦ “sa jhāna-pasuto dhīro,	jhāna--(he is)--engaged-in, (the) wise (one),
vanante ramito siyā.	(the) forest (he should) relish.
♦ jhāyetha rukkha-mūlasmiṃ,	(he) should-do-jhāna (at the) tree-root,
Attānam-abhito-sayaṃ.	attaining his own satisfaction.

♦ 715. ♦ “tato ratyā vivasāne VAR,	Then, at the end of the night,
gāmantamabhihāraye.	he should go to the village,
♦ avhānaṃ nābhinandeyya,	not delighting in an invitation
abhihārañca gāmato.	or gift from the village.
	Having gone to the village,
♦ 716.	the sage should not go
♦ “na munī gāmamāgamma,	forcing his way among families.
kulesu sahasā care.	Cutting off chatter,
♦ ghāsesanaṃ chinnakatho,	he shouldn’t utter a scheming word.
na vācaṃ payutaṃ bhaṇe.	‘I got something,
	that’s fine.
♦ 717.	I got nothing,
♦ “alatthaṃ yadidaṃ sādhu,	that, too, is good.’
nālatthaṃ kusalaṃ iti.	Being such with regard to both,
♦ ubhayeneva so tādī,	he returns to the very same tree.
rukkhaṃvupanivattati VAR .	Wandering with his bowl in hand
	—not dumb,
♦ 718.	but seemingly dumb—
♦ “sa pattapāṇi vicaranto,	he shouldn’t despise a piddling gift
amūgo mūgasammato.	nor disparage the giver.
♦ appaṃ dānaṃ na hīḷeyya,	High & low are the practices
dātāraṃ nāvajāniyā.	proclaimed by the contemplative.
	They don’t go twice to the further shore.
♦ 719.	This [unbinding] isn’t sensed only once.3
♦ “uccāvacā hi paṭipadā,	In one who has no attachment—
samaṇena pakāsitā.	the monk who has cut the stream,4
♦ na pāraṃ diguṇaṃ yanti,	abandoning what is
nayidaṃ ekaguṇaṃ mutaṃ.	& isn’t a duty—
	no fever is found.
♦ 720.	I’ll teach you
♦ “yassa ca visatā natthi,	sagacity:Be like a razor’s edge.
chinnasotassa bhikkhuno.	Pressing tongue against palate,
♦ kiccākiccappahīnassa,	restrain your stomach.
pariḷāho na vijjati.	Neither be lazy in mind,
	nor have many thoughts.
♦ 721.	Be free of raw stench,5
♦ “moneyyaṃ te upaññissaṃ,	independent,
khuradhārūpamo bhave.	having the holy life as your aim.
♦ jivhāya tālumāhacca,	Train in solitude
udare saññato siyā.	& the contemplative’s task,
	Solitude
♦ 722.	is called
♦ “alīnacitto ca siyā,	sagacity.
na cāpi bahu cintaye.	Alone, you truly delight
♦ nirāmagandho asito,	& shine in the ten directions.
brahmacariyaparāyaṇo.	On hearing the fame of the enlightened
	—those who practice jhāna,
♦ 723.	relinquishing sensuality—
♦ “ekāsanassa sikkhetha,	my disciple should foster
samaṇūpāsanassa ca.	all the more
♦ ekattaṃ monamakkhātaṃ,	shame & conviction.
eko ce abhiramissasi.	Know from the rivers
	in clefts & in crevices:
♦ atha bhāhisi VAR dasadisā.	Those in small channels flow
	noisily,
♦ 724.	the great
♦ “sutvā dhīrānaṃ nigghosaṃ,	flow silent.
jhāyīnaṃ kāmacāginaṃ.	Whatever’s deficient
♦ tato hiriñca saddhañca,	makes noise.
bhiyyo kubbetha māmako.	Whatever is full
	is quiet.
♦ 725.	The fool is like a half-empty pot;
♦ “taṃ nadīhi vijānātha,	one who is wise, a full lake.6
sobbhesu padaresu ca.	A contemplative who speaks a great deal
♦ saṇantā yanti kusobbhā VAR,	endowed with meaning:
tuṇhīyanti mahodadhī.	Knowing, he teaches the Dhamma;
	knowing, he speaks a great deal.
♦ 726.	But he who,
♦ “yadūnakaṃ taṃ saṇati,	knowing, is restrained,
yaṃ pūraṃ santameva taṃ.	knowing, doesn’t speak a great deal:
♦ aḍḍhakumbhūpamo bālo,	He is a sage
rahado pūrova paṇḍito.	worthy of sagehood.
	He is a sage,
♦ 727.	his sagehood attained.”
♦ “yaṃ samaṇo bahuṃ bhāsati, upetaṃ atthasañhitaṃ. ♦ jānaṃ so dhammaṃ deseti, jānaṃ so bahu bhāsati.	vv. 679–723

♦ 728. ♦ “yo ca jānaṃ saṃyatatto, jānaṃ na bahu bhāsati. ♦ sa munī monamarahati, sa munī monamajjhagā”ti.

♦ nālakasuttaṃ ekādasamaṃ niṭṭhitaṃ.

Notes

1. Reading Sakkañca with the Thai edition.

2. For an instance of a woman who tried to seduce a monk, see the origin story to Pācittiya 5 in The Buddhist Monastic Code, volume 1. For an instance of a man who tried to seduce a nun, see Thig 14.

3. According to SnA, the high and low practices taught by the Buddha are, respectively, the practice-mode of pleasant practice and quick intuition, and the practice-mode of painful practice and slow intuition (see AN 4:162). These modes of practice don’t go twice to the further shore in the sense that each of the four paths—to stream-entry, once-returning, non-returning, and arahantship—abandons whatever defilements it is capable of abandoning once and for all. There is no need to repeat that particular path. Unbinding is not attained only once in the sense that it is touched as the result of each of the four paths.

4. SnA: the stream of defilements. However, the stream here could also be the stream of becoming mentioned in Sn 3:12.

5. See Sn 2:2.

6. This verse is quoted in the Milinda Pañhā.

See also: AN 3:123; Dhp 268–269; Iti 66–67; Sn 1:12

❧

KN Snp 3.12 dvayatānupassanā (The Contemplation of Dualities)

♦ 12. dvayatānupassanāsuttaṃ (KN 5.38) n	3:12 The Contemplation of Dualities

♦ evaṃ me sutaṃ — ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati pubbārāme migāramātupāsāde. tena kho pana samayena bhagavā tadahuposathe pannarase puṇṇāya puṇṇamāya rattiyā bhikkhusaṅghaparivuto abbhokāse nisinno hoti . atha kho bhagavā tuṇhībhūtaṃ tuṇhībhūtaṃ bhikkhusaṅghaṃ anuviloketvā bhikkhū āmantesi --	I have heard that on one occasion the Blessed One was staying near Sāvatthī in the Eastern Monastery, the palace of Migāra’s mother. Now on that occasion—the uposatha day of the fifteenth, a perfect full-moon night—the Blessed One was sitting in the open air surrounded by the Saṅgha of monks. Surveying the silent Saṅgha of monks, he addressed them: “Monks, if there are any who ask, ‘Your listening to teachings that are skillful, noble, leading onward, going to self-awakening is a prerequisite for what?’ they should be told, ‘For the sake of knowing qualities of dualities as they actually are.’ Which duality are you speaking about? ‘This is stress. This is the origination of stress’: This is one contemplation. ‘This is the cessation of stress. This is the path of practice leading to the cessation of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
♦ “‘ye te, bhikkhave, kusalā dhammā ariyā niyyānikā sambodhagāmino, tesaṃ vo, bhikkhave, kusalānaṃ dhammānaṃ ariyānaṃ niyyānikānaṃ sambodhagāmīnaṃ kā upanisā savanāyā’ti iti ce, bhikkhave, pucchitāro assu, te evamassu vacanīyā — ‘yāvadeva dvayatānaṃ dhammānaṃ yathābhūtaṃ ñāṇāyā’ti. kiñca dvayataṃ vadetha?	“Those who don’t discern stress,
♦ (1) “idaṃ dukkhaṃ,	what brings stress into play,
ayaṃ dukkhasamudayoti ayamekānupassanā. ayaṃ dukkhanirodho, ayaṃ dukkhanirodhagāminī paṭipadāti, ayaṃ dutiyānupassanā. evaṃ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ — diṭṭheva dhamme aññā, sati vā upādisese anāgāmitā”ti.	& where it totally stops,
	without trace;
♦ idamavoca bhagavā. idaṃ vatvāna sugato athāparaṃ etadavoca satthā —	who don’t know the path,
	the way to the stilling of stress:
♦ 729.	lowly
♦ “ye dukkhaṃ nappajānanti,	in their awareness-release
atho dukkhassa sambhavaṃ.	& discernment-release,
♦ yattha ca sabbaso dukkhaṃ,	incapable
asesaṃ uparujjhati.	of making an end,
♦ tañca maggaṃ na jānanti,	they’re headed
dukkhūpasamagāminaṃ.	to birth & aging.
	But those who discern stress,
♦ 730.	what brings stress into play,
♦ “cetovimuttihīnā te,	& where it totally stops,
atho paññāvimuttiyā.	without trace;
♦ abhabbā te antakiriyāya,	who discern the path,
te ve jātijarūpagā.	the way to the stilling of stress:
	consummate
♦ 731.	in their awareness-release
♦ “ye ca dukkhaṃ pajānanti,	& discernment-release,
atho dukkhassa sambhavaṃ.	capable
♦ yattha ca sabbaso dukkhaṃ,	of making an end,
asesaṃ uparujjhati.	they aren’t headed
♦ tañca maggaṃ pajānanti,	to birth & aging.1
dukkhūpasamagāminaṃ.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from acquisition2 as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very acquisition, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
♦ 732.	“From acquisition as cause
♦ “cetovimuttisampannā,	the many forms of stress
atho paññāvimuttiyā.	come into being in the world.
♦ bhabbā te antakiriyāya,	Whoever, unknowing,
na te jātijarūpagā”ti.	makes acquisitions
	—the dullard—
♦ (2) “‘siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upadhipaccayāti, ayamekānupassanā. upadhīnaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	comes to stress
	again & again.
♦ 733.	Therefore, discerning,
♦ “upadhinidānā pabhavanti dukkhā,	you shouldn’t create acquisitions
ye keci lokasmimanekarūpā.	as you stay focused on
♦ yo ve avidvā upadhiṃ karoti,	the birth & origin of stress.”
punappunaṃ dukkhamupeti mando.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from ignorance as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very ignorance, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ tasmā pajānaṃ upadhiṃ na kayirā,	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
dukkhassa jātippabhavānupassī”ti.	“Those who journey the wandering-on
	through birth & death, again & again,
♦ (3) “‘siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ avijjāpaccayāti, ayamekānupassanā. avijjāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	in this state here
	or anywhere else,
♦ 734.	that destination is simply through ignorance.
♦ “jātimaraṇasaṃsāraṃ,	This ignorance is a great delusion
ye vajanti punappunaṃ.	whereby they have wandered-on
♦ itthabhāvaññathābhāvaṃ,	a long, long time.
avijjāyeva sā gati.	While beings immersed in clear knowing
	don’t go to further becoming.
♦ 735.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from fabrication as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very fabrication, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ “avijjā hāyaṃ mahāmoho,	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
yenidaṃ saṃsitaṃ ciraṃ.	“Any stress that comes into play
♦ vijjāgatā ca ye sattā,	is all from fabrication
na te gacchanti VAR punabbhavan”ti.	as a requisite
	condition.
♦ (4) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ saṅkhārapaccayāti, ayamekānupassanā. saṅkhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	With the cessation of fabrication,
	there is no stress
♦ 736.	coming into play.
♦ “yaṃ kiñci dukkhaṃ sambhoti,	Knowing this drawback—
sabbaṃ saṅkhārapaccayā.	that stress comes from fabrication
♦ saṅkhārānaṃ nirodhena,	as a requisite
natthi dukkhassa sambhavo.	condition—
	with the tranquilizing of all fabrication,
♦ 737.	with the stopping of perception:
♦ “etamādīnavaṃ ñatvā,	That’s how there is
dukkhaṃ saṅkhārapaccayā.	the ending of stress.
♦ sabbasaṅkhārasamathā,	Knowing this as it actually is,
saññānaṃ uparodhanā.	an attainer-of-knowledge
♦ evaṃ dukkhakkhayo hoti,	sees rightly.
etaṃ ñatvā yathātathaṃ.	Seeing rightly,
	the wise—
♦ 738.	conquering the fetter of Māra—
♦ “sammaddasā vedaguno,	go to no further becoming.
sammadaññāya paṇḍitā.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from consciousness as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very consciousness, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ abhibhuyya mārasaṃyogaṃ,	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
na gacchanti VAR punabbhavan”ti.	“Any stress that comes into play
	is all from consciousness
♦ (5) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ viññāṇapaccayāti, ayamekānupassanā. viññāṇassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	as a requisite
	condition.
♦ 739.	With the cessation of consciousness,
♦ “yaṃ kiñci dukkhaṃ sambhoti,	there is no stress
sabbaṃ viññāṇapaccayā.	coming into play.
♦ viññāṇassa nirodhena,	Knowing this drawback—
natthi dukkhassa sambhavo.	that stress comes from consciousness
	as a requisite
♦ 740.	condition—
♦ “etamādīnavaṃ ñatvā,	with the stilling of consciousness, the monk
dukkhaṃ viññāṇapaccayā.	free from hunger
♦ viññāṇūpasamā bhikkhu,	is totally unbound.
nicchāto parinibbuto”ti.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from contact as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very contact, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
♦ (6) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ phassapaccayāti, ayamekānupassanā. phassassa tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	“For those overcome by contact,
	flowing along in the stream of becoming,

♦ 741.	following a miserable path,
♦ “tesaṃ phassaparetānaṃ,	the ending of fetters
bhavasotānusārinaṃ.	is far away.
♦ kummaggapaṭipannānaṃ,	While those who comprehend contact,
ārā saṃyojanakkhayo.	delighting in stilling through discernment,
	they, by breaking through contact,
♦ 742.	free from hunger,
♦ “ye ca phassaṃ pariññāya,	are totally unbound.
aññāyupasame VAR ratā.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from feeling as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very feeling, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ te ve phassābhisamayā,	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
nicchātā parinibbutā”ti.	“Knowing that
	whatever is felt—
♦ (7) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ vedanāpaccayāti, ayamekānupassanā. vedanānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	pleasure, pain,
	neither pleasure nor pain,
♦ 743.	within or without—
♦ “sukhaṃ vā yadi vā dukkhaṃ,	is stressful;
adukkhamasukhaṃ saha.	seeing
♦ ajjhattañca bahiddhā ca,	its deceptive nature,
yaṃ kiñci atthi veditaṃ.	its dissolving,
	its passing away
♦ 744.	at each contact,
♦ “etaṃ dukkhanti ñatvāna,	each
mosadhammaṃ palokinaṃ VAR .	contact,
♦ phussa phussa vayaṃ passaṃ,	he knows it right there:
evaṃ tattha vijānati VAR .	With just the ending of feeling,
♦ vedanānaṃ khayā bhikkhu,	there is no stress
nicchāto parinibbuto”ti.	coming into play.
	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from craving as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very craving, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ (8) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ taṇhāpaccayāti, ayamekānupassanā. taṇhāya tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
	“With craving his companion, a man
♦ 745.	wanders on a long, long time.
♦ “taṇhādutiyo puriso,	Neither in this state here
dīghamaddhāna saṃsaraṃ.	nor anywhere else
♦ itthabhāvaññathābhāvaṃ,	does he go beyond
saṃsāraṃ nātivattati.	the wandering- on.
	Knowing this drawback—
♦ 746.	that craving brings stress into play—
♦ “etamādīnavaṃ ñatvā,	free from craving,
taṇhaṃ VAR dukkhassa sambhavaṃ.	devoid of clinging,
♦ vītataṇho anādāno,	mindful, the monk
sato bhikkhu paribbaje”ti.	lives the mendicant life.”3
	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from clinging as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very clinging, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ (9) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ upādānapaccayāti, ayamekānupassanā. upādānānaṃ VAR tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
	“From clinging as a requisite condition
♦ 747.	comes becoming.
♦ “upādānapaccayā bhavo,	One who has come into being
bhūto dukkhaṃ nigacchati.	goes
♦ jātassa maraṇaṃ hoti,	to stress.
eso dukkhassa sambhavo.	There is death
	for one who is born.
♦ 748.	This is the coming into play
♦ “tasmā upādānakkhayā,	of stress.
sammadaññāya paṇḍitā.	Thus, with the ending of clinging, the wise
♦ jātikkhayaṃ abhiññāya,	seeing rightly,
na gacchanti punabbhavan”ti.	directly knowing
	the ending of birth,
♦ (10) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ ārambhapaccayāti, ayamekānupassanā. ārambhānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	go to no further becoming.
	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from arousal4 as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very arousal, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ 749.	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
♦ “yaṃ kiñci dukkhaṃ sambhoti,	“Any stress that comes into play
sabbaṃ ārambhapaccayā.	is all from arousal
♦ ārambhānaṃ nirodhena,	as a requisite
natthi dukkhassa sambhavo.	condition.
	With the cessation of arousal,
♦ 750.	there is no stress
♦ “etamādīnavaṃ ñatvā,	coming into play.
dukkhaṃ ārambhapaccayā.	Knowing this drawback—
♦ sabbārambhaṃ paṭinissajja,	that stress comes from arousal
anārambhe vimuttino.	as a requisite
	condition—
♦ 751.	with the relinquishing
♦ “ucchinnabhavataṇhassa,	of all arousal,
santacittassa bhikkhuno.	a monk released in non-arousal,
♦ vikkhīṇo VAR jātisaṃsāro,	his craving for becoming crushed,
natthi tassa punabbhavo”ti.	his mind at peace,
	his wandering-on in birth totally ended:
♦ (11) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ āhārapaccayāti, ayamekānupassanā. āhārānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	He has no further becoming.
	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from nutriment5 as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of that very nutriment, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ 752.	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
♦ “yaṃ kiñci dukkhaṃ sambhoti,	“Any stress that comes into play
sabbaṃ āhārapaccayā.	is all from nutriment
♦ āhārānaṃ nirodhena,	as a requisite
natthi dukkhassa sambhavo.	condition.
	With the cessation of nutriment,
♦ 753.	there is no stress
♦ “etamādīnavaṃ ñatvā,	coming into play.
dukkhaṃ āhārapaccayā.	Knowing this drawback—
♦ sabbāhāraṃ pariññāya,	that stress comes from nutriment
sabbāhāramanissito.	as a requisite
	condition—
♦ 754.	comprehending all nutriment,
♦ “ārogyaṃ sammadaññāya,	independent of all nutriment,6
āsavānaṃ parikkhayā.	rightly seeing
♦ saṅkhāya sevī dhammaṭṭho,	freedom from disease
saṅkhyaṃ VAR nopeti vedagū”ti.	through the total ending
	of effluents,
♦ (12) “siyā aññenapi ... pe ... kathañca siyā? yaṃ kiñci dukkhaṃ sambhoti sabbaṃ iñjitapaccayāti, ayamekānupassanā. iñjitānaṃ tveva asesavirāganirodhā natthi dukkhassa sambhavoti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	judiciously associating,
	a judge,
♦ 755.	he, an attainer-of-knowledge,
♦ “yaṃ kiñci dukkhaṃ sambhoti,	goes beyond judgment,

sabbaṃ iñjitapaccayā.	beyond classification.7
♦ iñjitānaṃ nirodhena,	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever stress comes into play is all from what is perturbed as a requisite condition’: This is one contemplation. ‘From the remainderless fading & cessation of what is perturbed, there is no coming into play of stress’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
natthi dukkhassa sambhavo.	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
	“Any stress that comes into play
♦ 756.	is all from what is perturbed
♦ “etamādīnavaṃ ñatvā,	as a requisite
dukkhaṃ iñjitapaccayā.	condition.
♦ tasmā hi ejaṃ vossajja,	With the cessation of what is perturbed,
saṅkhāre uparundhiya.	there is no stress
♦ anejo anupādāno,	coming into play.
sato bhikkhu paribbaje”ti.	Knowing this drawback—
	that stress comes from what is perturbed
♦ (13) “siyā aññenapi ... pe ... kathañca siyā? nissitassa calitaṃ hotīti, ayamekānupassanā. anissito na calatīti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	as a requisite
	condition—
♦ 757.	the monk thus renouncing perturbance,
♦ “anissito na calati,	putting a stop to fabrications,
nissito ca upādiyaṃ.	free from perturbance, free
♦ itthabhāvaññathābhāvaṃ,	from clinging,
saṃsāraṃ nātivattati.	mindful he lives
	the mendicant life.
♦ 758.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘For one who is dependent, there is wavering’: This is one contemplation. ‘One who is independent doesn’t waver’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ “etamādīnavaṃ ñatvā,	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
nissayesu mahabbhayaṃ.	“One independent
♦ anissito anupādāno,	doesn’t
sato bhikkhu paribbaje”ti.	waver.
	One dependent,
♦ (14) “siyā aññenapi ... pe ... kathañca siyā? rūpehi, bhikkhave, arūpā VAR santatarāti, ayamekānupassanā. arūpehi nirodho santataroti, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	clinging
	to this state here
♦ 759.	or anywhere else,
♦ “ye ca rūpūpagā sattā,	doesn’t go beyond
ye ca arūpaṭṭhāyino VAR .	the wandering-on.
♦ nirodhaṃ appajānantā,	Knowing this drawback—
āgantāro punabbhavaṃ.	the great danger in
	dependencies—
♦ 760.	in-
♦ “ye ca rūpe pariññāya,	dependent,
arūpesu asaṇṭhitā VAR .	free from clinging,
♦ nirodhe ye vimuccanti,	mindful the monk
te janā maccuhāyino”ti.	lives the mendicant life.8
	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Formless phenomena are more peaceful than forms’: This is one contemplation. ‘Cessation is more peaceful than formless phenomena’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ (15) “siyā aññenapi ... pe ... kathañca siyā? yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṃ saccanti upanijjhāyitaṃ tadamariyānaṃ etaṃ musāti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayamekānupassanā. yaṃ, bhikkhave, sadevakassa ... pe ... sadevamanussāya idaṃ musāti upanijjhāyitaṃ, tadamariyānaṃ etaṃ saccanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayaṃ dutiyānupassanā. evaṃ sammā ... pe ... athāparaṃ etadavoca satthā —	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
	Those beings headed to forms,
♦ 761.	and those standing in the formless,
♦ “anattani attamāniṃ VAR,	with no knowledge of cessation,
passa lokaṃ sadevakaṃ.	return to further becoming.
♦ niviṭṭhaṃ nāmarūpasmiṃ,	But, comprehending form,
idaṃ saccanti maññati.	not taking a stance in formless things,
	those released in cessation
♦ 762.	are people who’ve left death behind.9
♦ “yena yena hi maññanti,	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever is considered as “This is true” by the world with its devas, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as “This is false”’: This is one contemplation. ‘Whatever is considered as “This is false” by the world with its devas, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as “This is true”’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
tato taṃ hoti aññathā.	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
♦ tañhi tassa musā hoti,	“See the world, together with its devas,
mosadhammañhi ittaraṃ.	supposing not-self to be self.
	Entrenched in name-&-form,
♦ 763.	they suppose that ‘This is true.’
♦ “amosadhammaṃ nibbānaṃ,	In whatever terms they suppose it
tadariyā saccato vidū.	it turns into something other than that,10
♦ te ve saccābhisamayā,	and that’s what’s false about it:
nicchātā parinibbutā”ti.	Changing,
	it’s deceptive by nature.
♦ (16) “‘siyā aññenapi pariyāyena sammā dvayatānupassanā’ti, iti ce, bhikkhave, pucchitāro assu; ‘siyā’tissu vacanīyā. kathañca siyā? yaṃ, bhikkhave, sadevakassa lokassa samārakassa sabrahmakassa sassamaṇabrāhmaṇiyā pajāya sadevamanussāya idaṃ sukhanti upanijjhāyitaṃ, tadamariyānaṃ etaṃ dukkhanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayamekānupassanā . yaṃ, bhikkhave, sadevakassa ... pe ... sadevamanussāya idaṃ dukkhanti upanijjhāyitaṃ tadamariyānaṃ etaṃ sukhanti yathābhūtaṃ sammappaññāya sudiṭṭhaṃ, ayaṃ dutiyānupassanā. evaṃ sammā dvayatānupassino kho, bhikkhave, bhikkhuno appamattassa ātāpino pahitattassa viharato dvinnaṃ phalānaṃ aññataraṃ phalaṃ pāṭikaṅkhaṃ — diṭṭheva dhamme aññā, sati vā upādisese anāgāmitāti. idamavoca bhagavā. idaṃ vatvāna sugato athāparaṃ etadavoca satthā —	Undeceptive by nature
	is unbinding11:
♦ 764.	That the noble ones know
♦ “rūpā saddā rasā gandhā,	as true.
phassā dhammā ca kevalā.	They, through breaking through
♦ iṭṭhā kantā manāpā ca,	to the truth,
yāvatatthīti vuccati.	hunger-free,
	are totally unbound.
♦ 765.	“Now, if there are any who ask, ‘Would there be the right contemplation of dualities in yet another way?’ they should be told, ‘There would.’ How would that be? ‘Whatever is considered as “This is bliss” by the world with its devas, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as “This is stressful”’: This is one contemplation. ‘Whatever is considered as “This is stressful” by the world with its devas, Māras, & Brahmās, with its contemplatives & brahmans, its royalty & commonfolk, is rightly seen as it has come to be with right discernment by the noble ones as “This is bliss”’: This is a second contemplation. For a monk rightly contemplating this duality in this way—heedful, ardent, & resolute—one of two fruits can be expected: either gnosis right here-&-now, or—if there be any remnant of clinging-sustenance—non-return.”
♦ “sadevakassa lokassa,	That is what the Blessed One said. Having said that, the One Well-Gone, the Teacher, said further:
ete vo sukhasammatā.	“All sights, sounds, smells, tastes,
♦ yattha cete nirujjhanti,	tactile sensations, & ideas
taṃ nesaṃ dukkhasammataṃ.	that are welcome,
	appealing,
♦ 766.	agreeable—
♦ “sukhanti diṭṭhamariyehi,	as long as they’re said
sakkāyassuparodhanaṃ.	to exist,
♦ paccanīkamidaṃ hoti,	are supposed by the world
sabbalokena passataṃ.	together with its devas
	to be bliss.
♦ 767.	But when they cease,
♦ “yaṃ pare sukhato āhu,	they’re supposed by them
tadariyā āhu dukkhato.	to be stress.
♦ yaṃ pare dukkhato āhu,	The stopping of self-identity
tadariyā sukhato vidū.	is viewed by the noble ones
	as bliss.
♦ 768.	This is contrary
♦ “passa dhammaṃ durājānaṃ,	to what’s seen
sampamūḷhetthaviddasu VAR .	by the world as a whole.
♦ nivutānaṃ tamo hoti,	What others say is blissful,
andhakāro apassataṃ.	the noble ones say is stress.
	What others say is stressful,
♦ 769.	the noble know as bliss.
♦ “satañca vivaṭaṃ hoti,	See the Dhamma, hard to understand!
āloko passatāmiva.	Here those who don’t know
♦ santike na vijānanti,	are confused.
maggā dhammassa kovidā.	For those who are veiled,
	it’s darkness,
♦ 770.	blindness
♦ “bhavarāgaparetehi,	for those who don’t see.

bhavasotānusāribhi.	But for the good it is blatant,
♦ māradheyyānupannehi,	like light for those who see.
nāyaṃ dhammo susambudho.	Though in their very presence,
	they don’t understand it—
♦ 771.	dumb animals, unadept in the Dhamma.
♦ “ko nu aññatramariyehi,	It’s not easy
padaṃ sambuddhumarahati.	for those overcome
♦ yaṃ padaṃ sammadaññāya,	by passion for becoming,
parinibbanti anāsavā”ti.	flowing along
	in the stream of becoming,
♦ idamavoca bhagavā. attamanā te bhikkhū bhagavato bhāsitaṃ abhinandunti. imasmiṃ ca VAR pana veyyākaraṇasmiṃ bhaññamāne saṭṭhimattānaṃ bhikkhūnaṃ anupādāya āsavehi cittāni vimucciṃsūti.	falling under Māra’s sway,12
	to wake up
♦ dvayatānupassanāsuttaṃ dvādasamaṃ niṭṭhitaṃ.	to this Dhamma.
	Who, apart from the noble,
	is worthy to wake up
	to this state?—
	the state that,
♦ tassuddānaṃ —	through rightly knowing it,
♦ saccaṃ upadhi avijjā ca,	they’re effluent-free,
saṅkhāre viññāṇapañcamaṃ.	totally
♦ phassavedaniyā taṇhā,	unbound.”
upādānārambhāahārā.	That is what the Blessed One said. Gratified, the monks delighted in the Blessed One’s words. And while this explanation was being given, the minds of 60 monks, through lack of clinging, were released from effluents.
♦ iñjitaṃ calitaṃ rūpaṃ,	vv. 724–765
saccaṃ dukkhena soḷasāti.	Notes
	1. See SN 56:22.
♦ mahāvaggo tatiyo niṭṭhito.	2. The term ‘acquisition’ (upadhi), in its everyday sense, denotes the possessions, baggage, and other paraphernalia that a nomadic family might carry around with it in its wanderings. On the psychological level, it denotes anything for which one might have a sense of ‘I’ or ‘mine’ and which, consequently, one would carry around as a kind of mental baggage. The verse following this prose passage is identical with the Buddha’s first answer to Mettagū in Sn 5:4.
	3. See Iti 15.
♦ tassuddānaṃ —	4. Arousal = ārambha, a word with many possible alternative meanings. Among them: disruption; seizure of an object; inception of action (often with violent connotations).
♦ pabbajjā ca padhānañca,	5. “There are these four nutriments for the maintenance of beings who have come into being or for the support of those in search of a place to be born. Which four? Physical food, gross or refined; contact as the second, intellectual intention the third, and consciousness the fourth.” — SN 12:63. For more on this topic, see SN 12:63–64.
subhāsitañca sundari.	6. See Dhp 92–93.
♦ māghasuttaṃ sabhiyo ca,	7. See Iti 63, SN 1:20, and SN 22:85–86.
selo sallañca vuccati.	8. See Ud 8:4.
♦ vāseṭṭho cāpi kokāli,	9. See Iti 72–73.
nālako dvayatānupassanā.	10. See MN 113, note 3.
♦ dvādasetāni suttāni,	11. “His release, being founded on truth, does not fluctuate, for whatever is deceptive is false; unbinding—the undeceptive—is true. Thus a monk so endowed is endowed with the highest determination for truth, for this—unbinding, the undeceptive—is the highest noble truth.” — MN 140
mahāvaggoti vuccatīti.	12. On Māra’s sway, see SN 4:19, SN 35:115, SN 35:189, and SN 35:199.
∴	See also: DN 15; MN 9; MN 140; SN 12:1; SN 12:15; SN 22:94; SN 35:93; AN 4:5; AN 4:24; Iti 51; Iti 103

❧

5 – KN Snp vagga 4 of 5

6 – 4. 4. aṭṭhaka-vaggo (The Octet Chapter )

♦ suttanipātapāḷi (cst4 pali)	(derived from b. Thanissaro)
♦ 4. aṭṭhaka-vaggo n	IV : The Octet Chapter (Aṭṭhaka Vagga)

7 – Introduction

all

The Aṭṭhaka Vagga1 is a set of sixteen poems on the theme of non-clinging.

The poems cover all four types of clinging—clinging to sensuality,

to views, to habits and practices, and to doctrines of the self (MN 44)—with a special emphasis on the first three.

They touch the issues of what constitutes the nature of the clinging in each particular case,

the drawbacks of the clinging, the advantages of abandoning clinging,

ways to abandon clinging, and the subtle paradoxes of what it means not to cling.

This last point is discussed in many suttas in the Pali Canon,

as the Buddha’s teachings on non-clinging all contain a central

paradox: Some of the objects of clinging that must ultimately

be abandoned nevertheless form part of the path to their abandoning.

A certain amount of sensual pleasure in terms of adequate food

and shelter is needed to follow the path to go beyond sensuality;

right view is needed to overcome attachment to views; a regimen

of precepts and practices is needed to overcome attachment to

habits and practices; a strong sense of self-responsibility is needed to overcome attachment to doctrines of the self.2

Other passages in the Pali Canon offer clear analogies to explain these paradoxes,

often in terms of movement toward a goal—taking a raft across a river,

walking to a park, taking a series of relay coaches from one

city to another3—in which the motive and means of transport are abandoned on reaching the goal.

AN 4:194 states explicitly that release occurs only when,

after having endowed oneself with right virtue,

right concentration, and right discernment,

one makes the mind dispassionate toward phenomena that are conducive to passion,

and liberates the mind from phenomena that are conducive to liberation.

The Canon also contains passages that state in fairly specific

language how the views and habits of the path are right not only because they are true,

but also—and especially—because they allow for their own transcendence.

AN 10:93 is particularly enlightening on this point.

In it, Anāthapiṇḍika visits a group of sectarians who ask him what views the Buddha has.

Anāthapiṇḍika—who was a stream-enterer at the time—states that he doesn’t know the full extent of the Buddha’s views.

This reflects the fact that the Buddha’s awakening was not defined by his views,

so that even a stream-enterer, who is consummate in view (diṭṭhi-sampanna) needed for the path,

would still not know the full extent of what views a fully awakened person might have.

At Anāthapiṇḍika’s request, the sectarians tell him their views,

after which he criticizes them for clinging to views that are “brought into being,

fabricated, willed, dependently co-arisen,” and therefore inconstant and stressful.

In clinging to those views, he says, they are thus clinging to stress.

The sectarians then ask Anāthapiṇḍika his view,

and he states it in these terms: “Whatever has been brought into being,

is fabricated, willed, dependently co-arisen: That is inconstant.

Whatever is inconstant is stress.

Whatever is stress is not me, is not what I am,

is not my self.

This is the sort of view I have.”

The sectarians then accuse Anāthapiṇḍika of clinging to this view,

and thus clinging to stress, but he responds that in seeing

this view well with right discernment he also discerns the escape from it.

In other words, right view teaches him not only the way things are,

but also encourages him to develop dispassion to all things fabricated,

including right view itself.

This answer leaves the sectarians speechless.

Anāthapiṇḍika then goes to report this conversation to the Buddha,

who approves of what he said.

In simple terms, the message of Anāthapiṇḍika’s statement is

that right view includes a correct understanding of what to do with right view.

This point is conveyed by the simile of the water-snake in MN 22: There are right and wrong ways of grasping the Dhamma,

but before letting it go, one must grasp it correctly in order to get the best use out of it.

One of the wrong ways of grasping right view is to engage in

formal debates with those who want to argue in defense of wrong view.

MN 60 and AN 4:24 show why these kinds of debates are best avoided

both by people on the path to awakening and by those who are fully awakened.

MN 60 points out that one of the implications of the four noble truths is that there exists cessation of becoming.

This is in direct opposition to the wrong view that there is no cessation of becoming.

But as long as one has not seen and known for oneself that there is cessation of becoming,

it would not be fitting to argue that there is cessation of becoming,

saying, “Only this is true, anything otherwise is worthless.”

One is not yet fully qualified to make that statement.

But even when one has verified the truth that there is cessation of becoming,

AN 4:24 points out one would no longer be defined by or “fastened to” a view about that fact,

in which case one feel no personal need to enter into debate on the topic.

The Aṭṭhaka contains many passages that agree with MN 60 and AN 2:24 on these points.

However, its primary argument for avoiding debates is that they give rise to conceit,

and that conceit in turn leads to becoming and non-becoming.

In fact, this is the Aṭṭhaka’s main strategy for avoiding clinging to all aspects of the path: Follow the path,

it says in essence, but don’t develop conceit around it.

Renounce sexual intercourse, but don’t suppose yourself to be better than others because you do (4:7).

Don’t boast of your habits and practices (4:3),

and don’t despise others for theirs (4:14).

These points are in line with the passage in MN 78 that defines

the “cessation of skillful habits” as the case where one is virtuous but not fashioned of virtue—i.e.,

one does not define oneself in terms of one’s virtue.

Similarly with views: 4:9 states that an attainer-of-knowledge isn’t fashioned of views,

and so isn’t measured or made proud by them.

For a person still on the path, it’s easy to get entrenched in one’s views (4:3),

so it’s best not to get involved in debates.

Even winning a debate doesn’t establish the truth,

and one risks falling into the trap of regarding oneself as inferior,

equal, or superior on the basis of view (4:8).

These teachings on the first three forms of clinging are summed

up in the Aṭṭhaka’s simple statements about avoiding the fourth form of clinging,

to doctrines of the self: Don’t theorize about self (4:14),

don’t display “self” in any realm (4:6),

and remove all sense of “mine-ness” or “mine” (4:2,

4:6, 4:11, 4:14–15).

So the Aṭṭhaka’s teachings on these points fall in line with

those in the rest of the Canon in resolving the paradox around the topic of clinging.

Nevertheless, the poems in the Aṭṭhaka also contains a handful

of passages that present these paradoxes in a mystifying way.

In fact, some of the paradoxes—particularly in the discussions

of abandoning clinging to views and habits and practices—are stated in terms so stark that,

on the surface, they are hard to reconcile with teachings in

other Pali suttas or with other passages in the Aṭṭhaka itself.

Taken out of context, they seem to say that the path consists of no views,

that it is a practice of no fixed practices and no goals,

and that it is not even aimed at knowledge.

The question is thus whether these paradoxes should be taken at face value or further interpreted.

Or, to put the question in terms used by the Buddha himself (AN 2:25): Is their meaning,

as stated, already fully drawn out or does it have to be inferred?

Readers of the poems have offered arguments for both sides.

The argument for taking the paradoxes at face value is based

on two major assumptions: that the Aṭṭhaka is historically prior

to the rest of the Pali Canon and that it contains a complete statement of the Buddha’s early teachings.

From these assumptions, the argument goes on to conclude that if these poems conflict with other passages in the Canon,

that is simply because those other passages are less true to the Buddha’s original message.

Both of the assumptions on which this argument is based,

however, contain several weaknesses.

• To begin with the assumption about the age of the poems: Five

pieces of evidence are offered as proof that they predate the rest of the Canon—

1) The Aṭṭhaka Vagga, as a set, is mentioned at three other points in the Canon, at Ud 5:6, Mv V, and SN 22:3.4

2) Another book in the Canon, the Mahāniddesa (Nd I), is devoted to offering detailed commentaries on each of the poems, an honor that is extended to only two other sections in the Canon: the Pārāyana Vagga (Sn 5) and the Rhinoceros Sutta (Sn 1:3).

3) Although poems in different parts of the Canon borrow passages from one another without mentioning the fact, no other passage in the Canon borrows any of the verses in the Aṭṭhaka without mentioning their source.

4) The language of the poems is more archaic than that used in other suttas.

5) A complete version of the Aṭṭhaka, along with several additions, is found in the Chinese Canon. No other book of the Pali Canon has such a direct correspondence in the Chinese Canon.

However, none of these pieces of evidence can carry the weight of what they are supposed to prove.

1) The first piece shows simply that an Aṭṭhaka Vagga predates the three passages in question, not necessarily that the Aṭṭhaka Vagga as we have it is identical to the one they mention or that it predates the entire remainder of the Canon. In the three passages in question, only one verse from the Aṭṭhaka Vagga is actually quoted, which is not enough to establish the identity of the Aṭṭhaka Vagga as a whole.

It’s not even possible to determine with any certainty which

poems in the vagga (chapter) were composed before the others.

Because four of the poems in the vagga—4:2–5—have “Aṭṭhaka” in their Pali names,

it has been argued that they may have formed the original core of the vagga.

But a common feature of the Pali Canon is that a vagga will often

be named after the most prominent suttas or rules in the vagga,

but that these are not necessarily placed first in the vagga.

Nor were they necessarily composed first.

The poems in the first half of the Aṭṭhaka are arranged in order of increasing length,

and the vagga may have taken its name from the simple fact that,

given this arrangement, the “Octets” became prominent.

2) The existence of Nd I shows simply that the Aṭṭhaka Vagga, from early on, was regarded as a difficult text, one that required thorough explanation. It’s no proof that the Aṭṭhaka predated everything else in the Canon. In fact, there’s always the possibility that Nd I—and its partner, the Cullaniddesa (Nd II), the text explaining 1:1 and 5—were part of a planned effort to explain the entire Sutta Nipāta, an effort that, for one reason or another, was never completed.

3) The fact that none of the passages of the Aṭṭhaka Vagga were borrowed by other poems in the Canon may simply be due to the fact that its most striking passages carried a meaning strongly shaped by context, and the Buddha or the compilers of the Canon realized that if they were taken out of context they could have been easily misunderstood.

4) The version of the Aṭṭhaka Vagga in the Chinese Canon was translated many centuries after the Buddha passed away. So its existence proves nothing about what may have predated the Pali Canon.

5) As for the archaic nature of the language, that is common to a great deal of the poetry throughout the Pali Canon. Just as Tennyson’s poetry contains more archaisms than Dryden’s prose, the fact that a Pali poem uses archaic language is no proof of its actual age. It’s easy for a poet writing at a later age to affect the language and poetic styles of an earlier age to give an air of venerability to the message of a poem. And considering that the audience to whom these poems were addressed included brahmans, and—as we noted in the Introduction—brahmans may have preferred archaic modes of expression, there is good reason to believe that the Buddha may have deliberately adopted archaic forms in order to appeal to that segment of his audience.

• However, even if the Aṭṭhaka Vagga actually was composed early in the Buddha’s teaching career,

that does not mean that it contains a complete statement of his early teachings.

In fact, internal evidence in the Aṭṭhaka strongly suggests otherwise.

To begin with, the discussions on clinging throughout the Aṭṭhaka state that clinging is caused by craving,

and that it should be abandoned so as to avoid becoming and not-becoming.

Anyone familiar with dependent co-arising will notice that these three factors,

in this order, form a part of that larger teaching.

However, nowhere in the Aṭṭhaka Vagga is there any explanation

about what kind of becoming and non-becoming the Buddha is talking about,

or what their drawbacks are.

Only in suttas that provide the larger context of dependent co-arising—which shows how becoming leads to repeated birth,

and so to suffering and stress; and how even the desire for non-becoming leads to becoming—are these points explained.

(See, for instance, SN 12:2 and MN 49.) Anyone listening to the

Aṭṭhaka without any knowledge of that larger context would naturally

question why becoming and non-becoming should be avoided,

and why clinging is thus inherently bad.

Similarly, the Aṭṭhaka states that inner peace cannot be found except through views,

learning, and knowledge (4:9), and that one should train for the path of knowledge (4:11),

but nowhere does it state clearly what kind of views,

learning, and knowledge it’s talking about.

Again, anyone unaware of the Buddha’s teachings elsewhere on

these topics would surely ask for clarification on these points.

In addition, the Aṭṭhaka recommends avoiding objectification (4:11,

4:14), being mindful (4:1, 4:10, 4:14,

4:16), practicing jhāna (4:14, 4:16),

and aiming for unbinding (4:7, 4:14–15),

but never explains what these terms mean.

It’s hard to believe that, in delivering the teachings in the Aṭṭhaka,

the Buddha would not be asked these questions on these topics.

And it’s harder to believe that he would not answer them.

Yet that’s what we’re asked to assume if we are to believe that

the Aṭṭhaka was a complete statement of his early teachings.

In AN 2:46, the Buddha divides assemblies into two sorts: those trained in bombast,

and those trained in cross-questioning.

An assembly trained in bombast is eager to hear teachings that are elegant in their terms and expression,

but they are not encouraged to ask the meaning of the terms or how the terms are to be applied in practice.

An assembly trained in cross-questioning,

however, is trained to ask these questions and to expect clear and practical answers.

To believe that the Aṭṭhaka is a complete statement of the Buddha’s

early teachings is to assume that he was training his followers in bombast—an assumption that is hard to accept.

• Finally, there is the issue of consistency.

As we have noted, the starker expressions of the paradoxes in

the Aṭṭhaka have been interpreted to teach a view of no views,

and a practice of no fixed practices and no goals,

not even aimed at knowledge.

Yet these interpretations are inconsistent with other passages in the Aṭṭhaka itself,

such as the clear-cut view explaining the sources of conflict,

presented in 4:11, the long descriptions of how a monk should and shouldn’t practice (such as those in 4:14 and 4:16),

the statement that one should train for the path of knowledge (4:11),

and the frequent references to unbinding (nibbāna/nibbuti) as the goal of the practice.

So even if the Aṭṭhaka is appreciably older than the other Pali suttas,

we would have to assume gross inconsistencies in its message if we were to take its paradoxes at face value.

The argument that the meaning of the Aṭṭhaka’s paradoxes must

be inferred—that they were intentionally stated in obscure terms—is based on firmer ground.

First is the simple fact that they make better sense,

when taken as a whole, if the paradoxes are explored for meanings not obvious on the surface.

A prime example is the passage toward the beginning of 4:9,

in which the Buddha in one sentence seems to be saying that

an awakened person would regard purity as not being found by means of views,

habits and practices, etc., and then in the next sentence says that it is not found through lack of views,

habits and practices, etc. Māgandiya,

the Buddha’s listener, responds understandably that such a teaching is confused.

Readers who have acquired a taste for Mahāyāna non-dualities,

and who would take the Buddha’s statement at face value,

might scoff at Māgandiya’s narrow-mindedness.

But, if the words are taken at face value,

Māgandiya would be right.

The words on the surface are very unhelpful,

for they give no idea of what one should do.

It turns out, however, that there is a grammatical pun at stake.

The terms in the Buddha’s initial statement are put in the instrumental

case—which can be interpreted literally as “through” or “by means

of,” but idiomatically as “in terms of” or “in connection with.”

The second sentence puts the words for lack of view,

etc., in the ablative case, which carries the meaning “because of” or “from.”

If we interpret the instrumental in the first sentence in its idiomatic sense,

the two sentences make sense in and of themselves,

and fit with the rest of the Aṭṭhaka—and the Canon as a whole:

An awakened person would not define purity in terms of views,

habits and practices, etc., but would also realize that purity cannot be attained through a lack of these things.

This fits with the position taken throughout the suttas,

that the goal is unfabricated, but the path to the goal must of necessity be fabricated.

Therefore the path requires developing qualities that are not

contained in the goal and that will have to be abandoned when the goal is reached (see,

for example, MN 22, MN 24, and Iti 90).

This case shows that there is a lot to be gained by looking under the surface of paradoxes so that,

unlike Māgandiya, we won’t be confused by them.

A second reason for regarding the paradoxes as requiring interpretation

is one that we have already noted in the Introduction.

In their use of puns and grammatical wordplay,

they follow an ancient Indian genre—the philosophical enigma—that

by its very nature called for extensive interpretation.

Evidence in the Ṛgveda shows that ancient Vedic ritual included

contests in which elder brahmans used puns and other wordplay

to express philosophical teachings as riddles that contestants

were then challenged to solve.5 The purpose of these contests

was to teach the contestants to use their powers of ingenuity

in thinking “outside the box,” in the justified belief that the

process of searching for inspiration and being illuminated by

the answer would transform the mind in a much deeper way than would be achieved simply by absorbing information.6

Although the Aṭṭhaka poems advise against engaging in intellectual contests,

they occasionally imitate the Vedic enigmas in the way they use language to challenge the reader.

Individual words—sometimes whole lines and verses—in the poems can be interpreted in a variety of ways,

and it’s up to the reader to explore and consider all the various meanings to decide which are most helpful.

Although our culture at present associates wordplay with jokes,

the Aṭṭhaka stands at the head of a long line of Buddhist texts—both

Theravādin and not—that use wordplay with a serious purpose: to teach the reader to think independently,

to see through the uncertainties of language,

and so to help loosen any clinging to the structures that language

imposes on the mind.7 This type of rhetoric also rewards anyone

who takes the text seriously enough to re-read and re-think what it has to say.

These points suggest that the obscurity of some of the Aṭṭhaka’s language can be regarded as a function,

not of the poems’ age, but of the genre to which they belong.

The proper reading of a text like this requires that you question

your assumptions about its message and clarify the intention behind your efforts at reaching an understanding.

In this way, the act of reading is meant not only to inform but also to transform.

The more you give to it, the more it opens up new possibilities in the mind.

Translating wordplay of this sort presents enormous challenges; even when those challenges are surmounted,

the act of reading such word games in translation can never

be quite the same as reading them in the original language and cultural setting.

Fortunately, aside from the more controversial passages,

much of the Aṭṭhaka is perfectly straightforward—although Ven.

Mahā Kaccāna’s commentary in SN 22:3 on one of the simpler verses

in 4:9 should serve as warning that even the straightforward passages can contain hidden meanings.

In passages where I have detected multiple meanings,

I’ve included all the detected meanings in the translation—although

I’m sure that there are instances of double meanings that I may have missed.

Wherever the Pali seems ambiguous, I’ve tried to use English equivalents that convey the same ambiguity.

Wherever this has proven beyond my abilities,

I’ve resorted to explanatory notes.

I have also used the notes to cite interpretations from Nd I

and other passages from earlier parts of the Canon that help explain paradoxes,

puns, and other obscure points—both as an aid to the serious

reader and as a way of showing that the gulf assumed to separate

the Aṭṭhaka from the rest of the sutta collection is more imagined than real.

Two final notes on reading the Aṭṭhaka:

• Although these poems were originally composed for an audience of wandering,

homeless monks, they offer valuable lessons for lay people as well.

Even the passages referring directly to the homeless life can be read as symbolic of a state of mind.

Ven.

Mahā Kaccāna’s commentary, mentioned above,

shows that this has been done ever since canonical times.

Addressing a lay person, and commenting on a verse describing the behavior of a sage who has abandoned home and society,

he interprets “home” as the aggregates,

and “society” as sense impressions.

Thus in his hands the verse develops an internal meaning that

lay people can apply to their lives without necessarily leaving their external home and society.

Other verses in the poems can be interpreted in similar ways.

• The poems center on descriptions of sages (muni) and enlightened people (dhīra),

but these words don’t have fixed meanings from verse to verse.

In some contexts, they denote arahants; in others,

nothing more than intelligent run-of-the-mill people.

So be alert to context when reading descriptions about sages and enlightened people,

to see whether they’re describing people following the path or those who have already reached the goal.

Notes

1. The name of the Aṭṭhaka (Octets) appears to derive from the fact that four of its poems—4:2–5, all of which contain the word aṭṭhaka in their titles—are composed of eight verses.

2. On the skillful uses of “self,” see AN 3:40 and AN 4:159. See also Selves & Not-self. For a discussion of the four types of clinging, see The Mind Like Fire Unbound, chapter 3, and The Paradox of Becoming, chapter 4.

3. See MN 22, SN 51:15, and MN 24.

4. Ven. Mahā Kaccāna—cited by the Buddha at AN 1:146 (1:197) as foremost among the monks in his ability to analyze in detail meaning of what was stated in brief—is mentioned in connection with the Aṭṭhaka in all three locations. As a well-educated brahman, he would have been trained in detecting and resolving philosophical enigmas. His personal reputation indicates that he enjoyed doing so.

5. On this point, see Willard Johnson’s, Poetry and Speculation of the Rig Veda, Berkeley: University of California Press, 1980.

6. By the Buddha’s time, these contests had left the ritual arena and had become public philosophical debates much closer to our current notion of a formal debate. However, they were driven by an assumption—derived from the belief in the spiritual transformation that accompanied the correct solution of the philosophical enigma—that holding a winning view was, in and of itself, the measure of a person’s high spiritual attainment. The paradoxes in the Aṭṭhaka attack this assumption by, paradoxically, making use of the genre of philosophical enigma from which it originally derived.

7. Other examples of such wordplay in the Pali Canon include SN 1:1 and Dhp 97. For more modern examples of Buddhist texts using word play with a serious purpose, see A Heart Released and The Ballad of Liberation from the Khandhas, both by Phra Ajaan Mun Bhūridatto.

* * *

KN Snp 4.1 kāma (sensual pleasure)

♦ 1. kāmasuttaṃ (KN 5.39) n	4:1 Sensual Pleasure

♦ 772. ♦ kāmaṃ kāmayamānassa,	If one, longing for sensual pleasure,
tassa ce taṃ samijjhati.	achieves it, yes,
♦ addhā pītimano hoti,	he’s enraptured at heart.
laddhā macco yadicchati.	The mortal gets what he wants.

♦ 773. ♦ tassa ce kāmayānassa VAR,	But if for that person
chandajātassa jantuno.	—longing, desiring—
♦ te kāmā parihāyanti,	the pleasures diminish,
sallaviddhova ruppati.	he’s afflicted,
	as if shot with an arrow.

♦ 774. ♦ yo kāme parivajjeti,	Whoever avoids sensual desires
sappasseva padā siro.	—as he would, with his foot,
♦ somaṃ VAR visattikaṃ loke,	the head of a snake—
sato samativattati.	goes beyond, mindful,
	this attachment in the world.

♦ 775. ♦ khettaṃ vatthuṃ hiraññaṃ vā,	A man who is greedy
gavassaṃ VAR dāsaporisaṃ.	for fields, land, gold,
♦ thiyo bandhū puthu kāme,	cattle, horses,
yo naro anugijjhati.	servants, employees,
	women, relatives,
♦ 776.	many sensual pleasures,
♦ abalā naṃ balīyanti,	is overpowered with weakness
maddantenaṃ parissayā.	and trampled by trouble,
♦ tato naṃ dukkhamanveti,	for pain invades him
nāvaṃ bhinnamivodakaṃ.	as water, a cracked boat.1

♦ 777. ♦ tasmā jantu sadā sato,	So one, always mindful,
kāmāni parivajjaye.	should avoid sensual desires.
♦ te pahāya tare oghaṃ,	Letting them go,
nāvaṃ sitvāva VAR pāragūti.	he’d cross over the flood
	like one who, having bailed out the boat,
	has reached the far shore.2
♦ kāmasuttaṃ paṭhamaṃ niṭṭhitaṃ.	vv. 766–771

Notes

1. Asaṅga, in the Yogācārabhūmi, quotes a Sanskrit version of this poem whose verses correspond to the Pali up to this point, but then ends with another verse that has no direct Pali parallel.

2. The Chinese version of the Aṭṭhaka Vagga adds, at this point, the verses on grieving and separation found in AN 5:49.

See also: MN 13–14; MN 22; MN 54; SN 1:20; SN 35:63; SN 35:115;

SN 35:197; AN 6:63; Sn 2:8; Thag 5:1; Thag 7:1; Thag 10:5; Thig 5:4; Thig 13:5

❧

KN Snp 4.2 guhaṭṭhaka (the cave)

♦ 2. guhaṭṭhakasuttaṃ (KN 5.40) n	4:2 The Cave Octet

♦ 778.	Staying attached to the cave,
♦ satto guhāyaṃ bahunābhichanno,	covered heavily over,1
tiṭṭhaṃ naro mohanasmiṃ pagāḷho.	a person sunk in confusion
♦ dūre vivekā hi tathāvidho so,	is far from seclusion—
kāmā hi loke na hi suppahāyā.	for sensual pleasures
	sensual desires2
	in the world
	are not lightly let go.

♦ 779. ♦ icchānidānā bhavasātabaddhā,	Those chained by desire,
te duppamuñcā na hi aññamokkhā.	bound by becoming’s allure,
♦ pacchā pure vāpi apekkhamānā,	aren’t easily released
imeva kāme purimeva jappaṃ.	for there’s no liberation by others.
	Intent, in front or behind,3
	on hunger for sensual pleasures
	here or before—

♦ 780. ♦ kāmesu giddhā pasutā pamūḷhā,	greedy
avadāniyā te visame niviṭṭhā.	for sensual pleasures,
♦ dukkhūpanītā paridevayanti,	busy, deluded, ungenerous,
kiṃsū bhavissāma ito cutāse.	entrenched in the discordant way,4
	they—impelled into pain—lament:
	“What will we be
♦ 781.	when we pass on from here?”
♦ tasmā hi sikkhetha idheva jantu,	So a person should train
yaṃ kiñci jaññā visamanti loke.	right here-&-now.
♦ na tassa hetū visamaṃ careyya,	Whatever you know
appañhidaṃ jīvitamāhu dhīrā.	as discordant in the world,
	don’t, for its sake, act discordantly,
	for that life, the enlightened say,
	is short.

♦ 782. ♦ passāmi loke pariphandamānaṃ,	I see them,
pajaṃ imaṃ taṇhagataṃ bhavesu.	in the world, floundering around,
♦ hīnā narā maccumukhe lapanti,	people immersed in craving
avītataṇhāse bhavābhavesu.	for states of becoming.
	Base people moan in the mouth of death,
	their craving, for states of becoming & not-,5
	unallayed.

♦ 783. ♦ mamāyite passatha phandamāne,	See them,
maccheva appodake khīṇasote.	floundering in their sense of mine,
♦ etampi disvā amamo careyya,	like fish in the puddles
bhavesu āsattimakubbamāno.	of a dried-up stream—
	and, seeing this,
	live with no mine,
	not forming attachment
	for states of becoming.

♦ 784. ♦ ubhosu antesu vineyya chandaṃ,	Subdue desire
phassaṃ pariññāya anānugiddho.	for both sides,6
♦ yadattagarahī tadakubbamāno,	comprehending7 sensory contact,
na lippatī VAR diṭṭhasutesu dhīro.	with no greed.
	Doing nothing for which
	he himself
	would rebuke himself,
	the enlightened person doesn’t adhere
	to what’s seen,
	to what’s heard.

♦ 785. ♦ saññaṃ pariññā vitareyya oghaṃ,	Comprehending perception,
pariggahesu muni nopalitto.	he’d cross over the flood—
♦ abbūḷhasallo caramappamatto,	the sage not stuck
nāsīsatī VAR lokamimaṃ parañcāti.	on possessions.
	Then, with arrow removed,
	living heedfully, he longs for neither—
	this world,
	the next.
♦ guhaṭṭhakasuttaṃ dutiyaṃ niṭṭhitaṃ.	vv. 772–779

Notes

1. Nd I: “Cave” = the body. “Covered heavily over” = having defilements and unskillful mental qualities.

2. “Sensual desires/sensual pleasures”: two possible meanings of kāma. According to Nd I, both meanings are intended here.

3. Nd I: “In front” means experienced in the past (as does “before” two lines down); “behind” means to-be-experienced in the future.

4. Nd I: “The discordant (visama) way” means the ten types of unskillful action (see MN 41, MN 97, and AN 10:176). See also Sn 1:12, note 11.

5. States of not-becoming are oblivious states of becoming that people can get themselves into through a desire for annihilation, either after death or as a goal of their religious striving (see Iti 49 and MN 49). As with all states of becoming, these states are impermanent and stressful.

6. According to Nd I, “both sides” here has several possible meanings: sensory contact and the origination of sensory contact; past and future; name and form; internal and external sense media; self-identity and the origination of self-identity. It also might mean states of becoming and not-becoming, mentioned in the previous verse and below, in Sn 4:5.

7. Nd I: Comprehending sensory contact has three aspects: being able to identity and distinguish types of sensory contact; contemplating the true nature of sensory contact (e.g., inconstant, stressful, and not-self); and abandoning attachment to sensory contact. The same three aspects would apply to comprehending perception, as mentioned in the following verse.

KN Snp 4.3 duṭṭh-aṭṭhaka (The Corrupted Octet)

♦ 3. duṭṭhaṭṭhakasuttaṃ (KN 5.41)	4:3 The Corrupted Octet

♦ 786.	There are some who dispute
♦ vadanti ve duṭṭhamanāpi eke,	corrupted at heart,
athopi ve saccamanā vadanti.	and those who dispute
♦ vādañca jātaṃ muni no upeti,	their hearts set on truth,
tasmā munī natthi khilo kuhiñci.	but a sage doesn’t enter
	a dispute that’s arisen,
	which is why he has no rigidity
	anywhere at all.

♦ 787. ♦ sakañhi diṭṭhiṃ kathamaccayeyya,	Now, how would one
chandānunīto ruciyā niviṭṭho.	led on by desire,
♦ sayaṃ samattāni pakubbamāno,	entrenched in his likes,
yathā hi jāneyya tathā vadeyya.	forming his own conclusions,
	overcome his own views?
	He’d dispute in line
♦ 788.	with the way that he knows.
♦ yo attano sīlavatāni jantu,	Whoever boasts to others, unasked,
anānupuṭṭhova paresa VAR pāva VAR .	of his practices, habits,
♦ anariyadhammaṃ kusalā tamāhu,	is, say the skilled,
yo ātumānaṃ sayameva pāva.	ignoble by nature—
	he who speaks of himself
	of his own accord.

♦ 789. ♦ santo ca bhikkhu abhinibbutatto,	But a monk at peace,
itihanti sīlesu akatthamāno.	fully unbound in himself,
♦ tamariyadhammaṃ kusalā vadanti,	not boasting of his habits
yassussadā natthi kuhiñci loke.	—”That’s how I am”—
	he, say the skilled,
	is noble by nature—
	he with no vanity
♦ 790.	anywhere in the world.
♦ pakappitā saṅkhatā yassa dhammā,	One whose doctrines aren’t clean—
purakkhatā VAR santi avīvadātā.	fabricated, formed, given preference
♦ yadattani passati ānisaṃsaṃ,	when he sees it to his own advantage—
taṃ nissito kuppapaṭicca santiṃ.	relies on a peace
	dependent
	on the provoked.1

♦ 791. ♦ diṭṭhīnivesā na hi svātivattā,	Because entrenchments2 in views
dhammesu niccheyya samuggahītaṃ.	aren’t easily overcome
♦ tasmā naro tesu nivesanesu,	when considering what’s grasped
nirassatī ādiyatī ca dhammaṃ.	among doctrines,
	that’s why
	a person embraces or rejects a doctrine—
	in light of these very
♦ 792.	entrenchments.
♦ dhonassa hi natthi kuhiñci loke,	Now, one who is cleansed3
pakappitā diṭṭhi bhavābhavesu.	has no theorized view
♦ māyañca mānañca pahāya dhono,	about states of becoming
sa kena gaccheyya anūpayo so.	or not-
	anywhere in the world.
	Having abandoned conceit4 & illusion,
	by what means would he go?5

♦ 793. ♦ upayo hi dhammesu upeti vādaṃ,	He isn’t involved,
anūpayaṃ kena kathaṃ vadeyya.	for one who’s involved
♦ attā nirattā VAR na hi tassa atthi,	enters into disputes
adhosi so diṭṭhimidheva sabbanti.	over doctrines.
	But how—in connection with what6—
	would you argue
	with one uninvolved?
	He has nothing
	embraced or rejected,7
	has sloughed off every view
	right here—every one.
♦ duṭṭhaṭṭhakasuttaṃ tatiyaṃ niṭṭhitaṃ.	vv. 780–787

Notes

1. Kuppa-paṭicca. Underlying many of the Canon’s explanations of physical and mental phenomena is the theory of dhātu—element or property—in which phenomena are said to happen because an underlying dhātu, which normally exists in a potential form, is provoked into being actualized. Fires, for instance, come from the provocation of the fire dhātu that is everywhere present. When the provocation ends, the dhātu returns to its potential state, and the phenomenon ends. Thus any phenomenon that depends on provocation is by nature inconstant and unreliable. This is one of the reasons why the experience of full release is said to be unprovoked, because it does not depend on the provocation of a dhātu, and so is free from the potential for change. For more on this point, see MN 29, note 3.

2. Entrenchments: a rendering of the Pali term, nivesana, which can also be translated as dwelling (see Sn 1:12, note 5), abode, situation, home, or establishment.

Nd II illustrates the meaning of “entrenchments in views” with these ten views (found,

in various forms, in DN 9, MN 72, and AN 10:93): “The cosmos is eternal.

Only this is true; anything otherwise is worthless.”

“The cosmos is not eternal…” “The cosmos is finite…” ”The cosmos

is infinite…” ”The soul & the body are the same…” ”The soul is

one thing & the body another…” ”After death a Tathāgata exists…”

”After death a Tathāgata does not exist…” ”After death a Tathāgata

both does & does not exist…” ”After death a Tathāgata neither does nor does not exist.

Only this is true; anything otherwise is worthless.”

3. Nd I: Cleansed through discernment. See also the explanation of “washed” in Sn 3:6.

4. Nd I explains a variety of ways of understanding the word “conceit,” the most comprehensive being a list of nine kinds of conceit: viewing people better than oneself as worse than oneself, on a par with oneself, or better than oneself; viewing people on a par with oneself as worse than oneself, on a par with oneself, or better than oneself; viewing people worse than oneself as worse than oneself, on a par with oneself, or better than oneself. In other words, the truth of the view is not the issue here; the issue is the tendency to compare oneself with others. See AN 6:49. See also AN 4:159.

5. Nd I: “By what means would he go” to any destination in any state of becoming.

6. “In connection with what”: a rendering of the instrumental case that attempts to cover several of its meanings, in particular “by what means” and “in terms of what.” For a discussion of the use of the instrumental case in the Aṭṭhaka Vagga, see Sn 4:9, note 4.

7. This reading follows the Thai, Sri Lankan, and PTS editions: attaṁ nirattaṁ. The Burmese edition reads, attā nirattā: “He has no self, nor what’s opposed to self.” As GD points out in its notes to the translation of this verse, the first reading is probably the correct one, as it relates to the poem’s earlier reference to a person embracing or rejecting a doctrine. The fact that an awakened person is free from both embracing and rejecting is a recurring theme in this vagga and the next; the confusion at present in the various recensions as to whether similar lines should read attaṁ/nirattaṁ or attā/nirattā is a recurring textual theme as well. (See Sn 4:4, note 4; Sn 4:10, note 7; Sn 4:14, note 2.)

For a discussion of the conditions under which the Buddha would enter into a debate,

see Skill in Questions, chapter 5.

See also: MN 18; MN 22; MN 58; MN 72; AN 2:36

❧

KN Snp 4.4 suddh-aṭṭhaka (The Pure Octet)

♦ 4. suddhaṭṭhakasuttaṃ (KN 5.42) n	4:4 The Pure Octet

♦ 794.	“I see the pure, the supreme,
♦ passāmi suddhaṃ paramaṃ arogaṃ,	free from disease.
diṭṭhena saṃsuddhi narassa hoti.	It’s in connection
♦ evābhijānaṃ VAR paramanti ñatvā,	with what’s seen
suddhānupassīti pacceti ñāṇaṃ.	that a person’s purity
	is.”1
	Understanding thus,
	having known the “supreme,”
	& remaining focused
	on purity,
	one falls back on that knowledge.

♦ 795. ♦ diṭṭhena ce suddhi narassa hoti,	If it’s in connection
ñāṇena vā so pajahāti dukkhaṃ.	with what is seen
♦ aññena so sujjhati sopadhīko,	that a person’s purity is,
diṭṭhī hi naṃ pāva tathā vadānaṃ.	or if stress is abandoned
	in connection with knowledge,
	then a person with acquisitions
	is purified
	in connection with something else,2
	for his view betrays that
♦ 796.	in the way he asserts it.
♦ na brāhmaṇo aññato suddhimāha,	No brahman3
diṭṭhe sute sīlavate mute vā.	says purity
♦ puññe ca pāpe ca anūpalitto,	comes in connection
attañjaho nayidha pakubbamāno.	with anything else.
	Unsmeared with regard
	to what’s seen, heard, sensed,
	habits or practices,
	merit or evil,
	not creating
	anything here,
	he’s let go
	of what he’d embraced.4

♦ 797. ♦ purimaṃ pahāya aparaṃ sitāse,	Abandoning what’s first,
ejānugā te na taranti saṅgaṃ.	they depend on what’s next.5
♦ te uggahāyanti nirassajanti,	Following perturbation,6
kapīva sākhaṃ pamuñcaṃ gahāyaṃ VAR .	they don’t cross over the bond.
	They embrace & reject
	—like a monkey releasing a branch
	to seize at another7—

♦ 798. ♦ sayaṃ samādāya vatāni jantu,	a person undertaking practices on his own,
uccāvacaṃ gacchati saññasatto.	goes high & low,
♦ vidvā ca vedehi samecca dhammaṃ,	latched onto perception.
na uccāvacaṃ gacchati bhūripañño.	But having clearly known
	through vedas,8 having encountered
	the Dhamma,
	one deeply discerning
	doesn’t go
♦ 799.	high & low.
♦ sa sabbadhammesu visenibhūto,	He’s enemy-free9
yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā.	with regard to all things
♦ tameva dassiṃ vivaṭaṃ carantaṃ,	seen, heard, or sensed.
kenīdha lokasmi vikappayeyya.	By whom, with what,10
	should he
	be pigeonholed
	here in the world?
	—one who has seen in this way,
	who goes around
	v6open.11

♦ 800. ♦ na kappayanti na purekkharonti,	They don’t theorize, don’t yearn,
accantasuddhīti na te vadanti.	don’t proclaim “utter purity.”
♦ ādānaganthaṃ gathitaṃ visajja,	Untying the tied-up knot of grasping,
āsaṃ na kubbanti kuhiñci loke.	they don’t form a desire
	anywhere in the world.

♦ 801. ♦ sīmātigo brāhmaṇo tassa natthi,	The brahman
ñatvā va disvā va VAR samuggahītaṃ.	gone beyond territories,12
♦ na rāgarāgī na virāgaratto,	has nothing that
tassīdha natthī paramuggahītanti.	—on knowing or seeing—
	he’s grasped.
	Unimpassionate for passion,
	not impassioned for dis-,13
	he has nothing here
	that he’s grasped as supreme.
♦ suddhaṭṭhakasuttaṃ catutthaṃ niṭṭhitaṃ.	vv. 788–795

Notes

1. An ancient Indian belief, dating back to the Vedas, was that the sight of certain things or beings was believed to purify. Thus “in connection with what’s seen” here means both that purity is brought about by means of seeing such a sight, and that one’s purity is measured in terms of having such a sight. This belief survives today in the practice of darshan. See DN 16, note 44.

2. In other words, if purity were simply a matter of seeing or knowing something, a person could be pure in this sense and yet still have acquisitions (= defilements), which would not be true purity. On the use of the phrase, “in connection with,” here, see Sn 4:9, note 4.

3. “Brahman” in the Buddhist sense, i.e., a person born in any caste who has become an arahant.

4. Lines such as this may have been the source of the confusion in the different recensions of the Canon—and in Nd I—as to whether the poems in this vagga are concerned with letting go of views that have been embraced (atta) or of self (attā). The compound here, attañjaho, read on its own, could be read either as “he’s let go of what has been embraced” or “he’s let go of self.” However, the following image of a monkey seizing and releasing branches as it moves from tree to tree reinforces the conclusion that the first interpretation is the correct one.

5. Nd I: Leaving one teacher and going to another; leaving one teaching and going to another. This phrase may also refer to the mind’s tendency to leave one craving to go to another.

6. For a discussion of unperturbed states of concentration, see MN 106.

7. “Like a monkey releasing a branch to seize at another”—an interesting example of a whole phrase that functions as a lamp, i.e., modifying both the phrase before it and the phrase after it.

8. “Vedas”—Just as the word “brahman” is used in a Buddhist sense above, here the word veda is given a Buddhist sense. According to SnA, in this context it means the knowledge accompanying four transcendent paths: the paths to stream-entry, once-returning, non-returning, and arahantship.

9. Nd I: The enemies here are the armies of Māra—all unskillful mental qualities. For a detailed inventory of Māra’s armies, see Sn 3:2.

10. “By whom, with what”—two meanings of the one Pali word, kena.

11. Nd I: “Open” means having a mind not covered or concealed by craving, defilement, or ignorance. This relates to the many references in Sn to the idea of having one’s roof opened up (see Sn 2:13, note 3). This is in contrast to the image discussed Sn 4:2, note 1.

12. Nd I: “Territories” = the ten fetters (saṁyojana) and seven obsessions (anusaya).

13. Nd I: “Passion” = sensuality; “dispassion” = the jhāna states that bring about dispassion for sensuality. However, this may also be a reference to the fact that dispassion is the highest dhamma, whether fabricated or unfabricated (Iti 90), and yet the arahant is described in Sn 5:6 as having transcended all phenomena. See AN 3:137, note 1 and Sn 4:6, note 2.

KN Snp 4.5 param-aṭṭhaka (The Supreme Octet)

♦ 5. paramaṭṭhakasuttaṃ (KN 5.43) n	4:5 The Supreme Octet

♦ 802. ♦ paramanti diṭṭhīsu paribbasāno,	When dwelling on views
yaduttari kurute jantu loke.	as “supreme,”
♦ hīnāti aññe tato sabbamāha,	a person makes them
tasmā vivādāni avītivatto.	the utmost thing in the world,
	&, from that, calls
	all others inferior
	and so he’s not gone beyond disputes.

♦ 803. ♦ yadattanī passati ānisaṃsaṃ,	When he sees his own advantage
diṭṭhe sute sīlavate VAR mute vā.	in what’s seen, heard, sensed,
♦ tadeva so tattha samuggahāya,	or in habits & practices,
nihīnato passati sabbamaññaṃ.	seizing it there
	he sees all else, all others,
	as inferior.

♦ 804. ♦ taṃ vāpi ganthaṃ kusalā vadanti,	That, too, say the skilled,
yaṃ nissito passati hīnamaññaṃ.	is a binding knot: that
♦ tasmā hi diṭṭhaṃ va sutaṃ mutaṃ vā,	in dependence on which
sīlabbataṃ bhikkhu na nissayeyya.	you regard another
	as inferior.
	So a monk shouldn’t be dependent
	on what’s seen, heard, or sensed,
	or on habits & practices;

♦ 805. ♦ diṭṭhimpi lokasmiṃ na kappayeyya,	nor should he theorize a view in the world
ñāṇena vā sīlavatena vāpi.	in connection with knowledge
♦ samoti attānamanūpaneyya,	or habits & practices;
hīno na maññetha visesi vāpi.	shouldn’t take himself
	to be “equal”;
	shouldn’t think himself
	inferior or superlative.

♦ 806. ♦ attaṃ pahāya anupādiyāno,	Abandoning what he’d embraced,
ñāṇepi so nissayaṃ no karoti.	not clinging,
♦ sa ve viyattesu VAR na vaggasārī,	he doesn’t make himself dependent
diṭṭhimpi VAR so na pacceti kiñci.	even in connection with knowledge;
	doesn’t follow a faction
	among those who are split;
	doesn’t fall back
♦ 807.	on any view whatsoever.
♦ yassūbhayante paṇidhīdha natthi,	One who isn’t inclined
bhavābhavāya idha vā huraṃ vā.	toward either side
♦ nivesanā tassa na santi keci,	—becoming or not-,
dhammesu niccheyya samuggahītaṃ.	here or beyond—
	who has no entrenchment
	when considering what’s grasped among doctrines,

♦ 808. ♦ tassīdha diṭṭhe va sute mute vā,	hasn’t the least
pakappitā natthi aṇūpi saññā.	theorized perception
♦ taṃ brāhmaṇaṃ diṭṭhimanādiyānaṃ,	with regard to what’s seen, heard, or sensed.
kenīdha lokasmiṃ vikappayeyya.	By whom, with what,
	should he be pigeonholed
	here in the world?
	—this brahman
	who hasn’t adopted views.

♦ 809. ♦ na kappayanti na purekkharonti,	They don’t theorize, don’t yearn,
dhammāpi tesaṃ na paṭicchitāse.	don’t adhere even to doctrines.
♦ na brāhmaṇo sīlavatena neyyo,	A brahman not led
pāraṅgato na pacceti tādīti.	by habits or practices,
	gone to the beyond
	—Such—
	doesn’t fall back.
♦ paramaṭṭhakasuttaṃ pañcamaṃ niṭṭhitaṃ.	vv. 796–803

KN Snp 4.6. jarā (old-age)

♦ 6. jarāsuttaṃ (KN 5.44) n	4:6 Old Age

♦ 810. ♦ appaṃ vata jīvitaṃ idaṃ,	How short this life!
oraṃ vassasatāpi miyyati VAR .	You die this side of a century,
♦ yo cepi aticca jīvati,	but even if you live past,
atha kho so jarasāpi miyyati.	you die of old age.

♦ 811. ♦ socanti janā mamāyite,	People grieve
na hi santi VAR niccā pariggahā.	for what they see as mine,
♦ vinābhāvasantamevidaṃ,	for nothing possessed is constant,
iti disvā nāgāramāvase.	nothing is constantly possessed.1
	Seeing this separation
	simply as it is,
	one shouldn’t follow the household life.

♦ 812. ♦ maraṇenapi taṃ pahīyati VAR,	At death a person abandons
yaṃ puriso mamidanti VAR maññati.	what he supposes as mine.
♦ etampi viditvā VAR paṇḍito,	Realizing this, the wise
na mamattāya nametha māmako.	shouldn’t incline
♦ 813.	to be devoted to mine-ness.
♦ supinena yathāpi saṅgataṃ,	Just as a man doesn’t see
paṭibuddho puriso na passati.	on awakening
♦ evampi piyāyitaṃ janaṃ,	what he met in a dream,
petaṃ kālakataṃ na passati.	even so he doesn’t see,
	when they are dead
	—their time done—

♦ 814. ♦ diṭṭhāpi sutāpi te janā,	those he held dear.
yesaṃ nāmamidaṃ pavuccati VAR .	When they are seen & heard,
♦ nāmaṃyevāvasissati,	people are called by this name or that,
akkheyyaṃ petassa jantuno.	but only the name remains
	to be pointed to
	when they are dead.

♦ 815. ♦ sokapparidevamaccharaṃ VAR,	Grief, lamentation, & selfishness
na jahanti giddhā mamāyite.	are not let go
♦ tasmā munayo pariggahaṃ,	by those greedy for mine,
hitvā acariṃsu khemadassino.	so sages
	letting go of possessions,
	go about
	seeing the Secure.

♦ 816. ♦ patilīnacarassa bhikkhuno,	A monk, living withdrawn,
bhajamānassa vivittamāsanaṃ.	enjoying a dwelling secluded:
♦ sāmaggiyamāhu tassa taṃ,	They say it’s congenial for him,
yo attānaṃ bhavane na dassaye.	he who wouldn’t, in any realm,
	display self.

♦ 817. ♦ sabbattha munī anissito,	Everywhere
na piyaṃ kubbati nopi appiyaṃ.	the sage
♦ tasmiṃ paridevamaccharaṃ,	independent
paṇṇe vāri yathā na limpati VAR .	makes nothing dear or undear.
	In him
♦ 818.	lamentation & selfishness,
♦ udabindu yathāpi pokkhare,	like water on a white lotus,
padume vāri yathā na limpati.	do not adhere.
♦ evaṃ muni nopalimpati,	As a water bead on a lotus leaf,
yadidaṃ diṭṭhasutaṃ mutesu vā.	as water on a red lily,
	doesn’t adhere,
	so the sage
	doesn’t adhere
	to the seen, the heard, or the sensed;

♦ 819. ♦ dhono na hi tena maññati,	for, cleansed,
yadidaṃ diṭṭhasutaṃ mutesu vā.	he doesn’t suppose
♦ nāññena visuddhimicchati,	in connection
na hi so rajjati no virajjatīti.	with the seen, the heard, or the sensed.
	In no other way
	does he wish for purity,
	for he neither takes on passion
	nor puts it away.2
♦ jarāsuttaṃ chaṭṭhaṃ niṭṭhitaṃ.	vv. 804–813

Notes

1. “Nothing possessed is constant, nothing is constantly possessed”—two readings of the phrase, na hi santi nicca pariggaha.

2. Nd I: An arahant has put passion totally away once and for all, and so has no need to do it ever again.

See also: SN 21:2; AN 4:184; Dhp 21; Sn 5:16

❧

KN Snp 4.7 tissa-metteyya (To Tissa-metteyya)

♦ 7. tissametteyyasuttaṃ (KN 5.45) n	4:7 To Tissa-metteyya

♦ 820. (iccāyasmā tisso metteyyo)	Tissa-metteyya:
♦ “methunamanuyuttassa,	“Tell the damage, dear sir,
vighātaṃ brūhi mārisa.	for one given over
♦ sutvāna tava sāsanaṃ,	to sexual intercourse.
viveke sikkhissāmase.	Having heard your teaching,
	we’ll train in seclusion.”

♦ 821. (metteyyāti bhagavā)	The Buddha:
♦ “methunamanuyuttassa,	“In one given over
mussate vāpi sāsanaṃ.	to sexual intercourse,
♦ micchā ca paṭipajjati,	the teaching is muddled
etaṃ tasmiṃ anāriyaṃ.	and he practices wrongly:
	This is ignoble
	in him.

♦ 822. ♦ “eko pubbe caritvāna,	Whoever once went alone,
methunaṃ yo nisevati.	but then resorts
♦ yānaṃ bhantaṃ va taṃ loke,	to sexual intercourse
hīnamāhu puthujjanaṃ.	—like a carriage out of control—
	is called vile in the world,
	a person run-of-the-mill.

♦ 823. ♦ “yaso kitti ca yā pubbe,	His earlier honor & dignity:
hāyate vāpi tassa sā.	lost.
♦ etampi disvā sikkhetha,	Seeing this,
methunaṃ vippahātave.	he should train himself
	to abandon sexual intercourse.

♦ 824. ♦ “saṅkappehi pareto so,	Overcome by resolves,
kapaṇo viya jhāyati.	he broods
♦ sutvā paresaṃ nigghosaṃ,	like a miserable wretch.
maṅku hoti tathāvidho.	Hearing the scorn of others,
	he’s chagrined.

♦ 825. ♦ “atha satthāni kurute,	He makes weapons,
paravādehi codito.	attacked by the words of others.
♦ esa khvassa mahāgedho,	This, for him, is a great entanglement.
mosavajjaṃ pagāhati.	He
	sinks
	into lies.

♦ 826. ♦ “paṇḍitoti samaññāto,	They thought him wise
ekacariyaṃ adhiṭṭhito.	when he committed himself
♦ athāpi VAR methune yutto,	to the life alone,
mandova parikissati VAR .	but now that he’s given
	to sexual intercourse
	they declare him a dullard.

♦ 827. ♦ “etamādīnavaṃ ñatvā,	Knowing these drawbacks, the sage
muni pubbāpare idha.	here—before & after—
♦ ekacariyaṃ daḷhaṃ kayirā,	stays firm in the life alone;
na nisevetha methunaṃ.	doesn’t resort to sexual intercourse;

♦ 828. ♦ “vivekaññeva sikkhetha,	would train himself
etadariyānamuttamaṃ.	in seclusion—
♦ na tena seṭṭho maññetha,	this, for the noble,
sa ve nibbānasantike.	is highest.
	He wouldn’t, because of that,
	suppose himself
	to be better than others:
	He’s on the verge
	of unbinding.

♦ 829. ♦ “rittassa munino carato,	People enmeshed
kāmesu anapekkhino.	in sensual pleasures,
♦ oghatiṇṇassa pihayanti,	envy him:
kāmesu gadhitā VAR pajā”ti.	a sage remote,
	leading his life
	unconcerned for sensual pleasures
	—one who’s crossed over the flood.”
♦ tissametteyyasuttaṃ sattamaṃ niṭṭhitaṃ.	vv. 814–823

See also: MN 22; SN 1:20; AN 4:159; AN 5:75–76; AN 7:48; Ud 3:2

❧

KN Snp 4.8 pasūra (To Pasūra)

♦ 8. pasūrasuttaṃ (KN 5.46)	4:8 To Pasūra

♦ 830. ♦ idheva suddhi iti vādayanti VAR,	“‘Only here is there purity’
nāññesu dhammesu visuddhimāhu.	—that’s what they say—
♦ yaṃ nissitā tattha subhaṃ vadānā,	‘No other doctrines are pure’
paccekasaccesu puthū niviṭṭhā.	—so they say.
	Insisting that what they depend on is good,
	they are deeply entrenched
	in idiosyncratic truths.1

♦ 831. ♦ te vādakāmā parisaṃ vigayha,	Seeking controversy, they plunge into an assembly,
bālaṃ dahantī mithu aññamaññaṃ.	regarding one another as fools.
♦ vadanti te aññasitā kathojjaṃ,	Relying on others’ authority,
pasaṃsakāmā kusalā vadānā.	they speak in debate.
	Desiring praise, they claim to be skilled.

♦ 832. ♦ yutto kathāyaṃ parisāya majjhe,	Engaged in disputes in the midst of the assembly,
pasaṃsamicchaṃ vinighāti hoti.	—anxious, desiring praise—
♦ apāhatasmiṃ pana maṅku hoti,	the one defeated is
nindāya so kuppati randhamesī.	chagrined.
	Shaken with criticism, he seeks for an opening.

♦ 833. ♦ yamassa vādaṃ parihīnamāhu,	He whose doctrine is [judged as] demolished,
apāhataṃ pañhavimaṃsakāse.	defeated, by those judging the issue:
♦ paridevati socati hīnavādo,	He laments, he grieves—the inferior exponent.
upaccagā manti anutthunāti.	‘He beat me,’ he mourns.

♦ 834. ♦ ete vivādā samaṇesu jātā,	These disputes have arisen among contemplatives.
etesu ugghāti nighāti hoti.	In them are
♦ etampi disvā virame kathojjaṃ,	elation,
na haññadatthatthipasaṃsalābhā.	dejection.
	Seeing this, one should abstain from disputes,
	for they have no other goal
	than the gaining of praise.

♦ 835. ♦ pasaṃsito vā pana tattha hoti,	While he who is praised there
akkhāya vādaṃ parisāya majjhe.	for expounding his doctrine
♦ so hassatī uṇṇamatī VAR ca tena,	in the midst of the assembly,
pappuyya tamatthaṃ yathā mano ahu.	laughs on that account & grows haughty,
	attaining his heart’s desire.

♦ 836. ♦ yā uṇṇatī VAR sāssa vighātabhūmi,	That haughtiness will be grounds for his damage,
mānātimānaṃ vadate paneso.	for he’ll speak in pride & conceit.
♦ etampi disvā na vivādayetha,	Seeing this, one should abstain from debates.
na hi tena suddhiṃ kusalā vadanti.	No purity is attained by them, say the skilled.

♦ 837. ♦ sūro yathā rājakhādāya puṭṭho,	Like a strong man nourished on royal food,
abhigajjameti paṭisūramicchaṃ.	you prowl about, roaring, searching out an opponent.
♦ yeneva so tena palehi sūra,	Wherever the battle is,
pubbeva natthi yadidaṃ yudhāya.	go there, strong man.
	As before, there’s none here.

♦ 838. ♦ ye diṭṭhimuggayha vivādayanti VAR,	Those who dispute, taking hold of a view,
idameva saccanti ca vādayanti.	saying, “This, and this only, is true,”
♦ te tvaṃ vadassū na hi tedha atthi,	those you can talk to.
vādamhi jāte paṭisenikattā.	Here there is nothing—
	no confrontation
	at the birth of disputes.2

♦ 839. ♦ visenikatvā pana ye caranti,	Whom would you gain as opponent, Pasūra,
diṭṭhīhi diṭṭhiṃ avirujjhamānā.	among those who live above confrontation—
♦ tesu tvaṃ kiṃ labhetho pasūra,	not pitting view against view—
yesīdha natthī paramuggahītaṃ.	who have nothing here grasped as supreme?

♦ 840. ♦ atha tvaṃ pavitakkamāgamā,	So here you come,
manasā diṭṭhigatāni cintayanto.	conjecturing,
♦ dhonena yugaṃ samāgamā,	your mind thinking up
na hi tvaṃ sakkhasi sampayātaveti.	viewpoints.
	You’re paired off with a pure one
	and so cannot proceed.”
♦ pasūrasuttaṃ aṭṭhamaṃ niṭṭhitaṃ.	vv. 824–834

Notes

1. Pacceka-sacca. The word pacceka can also mean singular, personal, or individual. AN 10:20 lists the following views as idiosyncratic truths. “The cosmos is eternal,” “The cosmos is not eternal,” “The cosmos is finite,” “The cosmos is infinite,” “The soul & the body are the same,” “The soul is one thing & the body another,” “After death a Tathāgata exists,” “After death a Tathāgata does not exist,” “After death a Tathāgata both does & does not exist,” “After death a Tathāgata neither does nor does not exist.” These truths are distinct from noble truths, in that the word for “noble”—ariya—can also mean “universal.”

2. See AN 10:93.

On the Buddha as a debater, see Skill in Questions,

chapter 5.

See also: MN 18; MN 36; MN 58; MN 101; SN 42:8; AN 2:36; AN 3:62; AN 3:68; AN 3:73

❧

KN Snp 4.9 māgaṇḍiya (To māgaṇḍiya)

♦ 9. māgaṇḍiyasuttaṃ (KN 5.47)	4:9 To Māgandiya

♦ 841. ♦ “disvāna taṇhaṃ aratiṃ ragañca VAR,	[Māgandiya, a brahman, offers his daughter to the Buddha, who replies:]1
nāhosi chando api methunasmiṃ.	“On seeing [the daughters of Māra]
♦ kimevidaṃ muttakarīsapuṇṇaṃ,	—Discontent, Craving, & Passion—
pādāpi naṃ samphusituṃ na icche”.	there wasn’t even the desire for sex.
	So what would I want with this,
	filled with urine & excrement?
	I wouldn’t want to touch it
	even with my foot.”2

♦ 842.	Māgandiya:
♦ “etādisaṃ ce ratanaṃ na icchasi,	“If you don’t want
nāriṃ narindehi bahūhi patthitaṃ.	this gem of a woman, coveted
♦ diṭṭhigataṃ sīlavataṃ nu jīvitaṃ VAR,	by many kings,
bhavūpapattiñca vadesi kīdisaṃ”.	then for what sort of viewpoint,
	habit, practice, life,
	attainment of [further] becoming
	do you argue?”

♦ 843. (māgaṇḍiyāti bhagavā)	The Buddha:
♦ “idaṃ vadāmīti na tassa hoti,	“‘I argue for this’
♦ dhammesu niccheyya samuggahītaṃ.	doesn’t occur to one
	when considering what’s grasped
♦ passañca diṭṭhīsu anuggahāya,	among doctrines.
	Looking for what is ungrasped
♦ ajjhattasantiṃ pacinaṃ adassaṃ”.	with regard to views,3
	and detecting inner peace,
	I saw.”

♦ 844. (iti māgaṇḍiyo)	Māgandiya:
♦ “vinicchayā yāni pakappitāni,	“Sage, you speak
♦ te ve munī brūsi anuggahāya.	of not grasping
	at any theorized judgments.
♦ ajjhattasantīti yametamatthaṃ,	This ‘inner peace’:
	What does it mean?
♦ kathaṃ nu dhīrehi paveditaṃ taṃ”.	How is it,
	by the enlightened,
	proclaimed?”

♦ 845. (māgaṇḍiyāti bhagavā)	The Buddha:
♦ “na diṭṭhiyā na sutiyā na ñāṇena,	“He doesn’t speak of purity
♦ sīlabbatenāpi na suddhimāha.	in connection with view,
	learning,
♦ adiṭṭhiyā assutiyā añāṇā,	knowledge,
	habit or practice.
♦ asīlatā abbatā nopi tena.	Nor is it found by a person
	through lack of view,
♦ ete ca nissajja anuggahāya,	of learning,
	of knowledge,
♦ santo anissāya bhavaṃ na jappe”.	of habit or practice.4
	Letting these go, without grasping,
	at peace,
	independent,
	one wouldn’t long for becoming.”

♦ 846. (iti māgaṇḍiyo)	Māgandiya:
♦ “no ce kira diṭṭhiyā na sutiyā na ñāṇena,	“Well, if he doesn’t speak of purity
♦ sīlabbatenāpi na suddhimāha.	in connection with view,
	learning,
♦ adiṭṭhiyā assutiyā añāṇā,	knowledge,
	habit or practice.
♦ asīlatā abbatā nopi tena.	and it isn’t found by a person
	through lack of view,
♦ maññāmahaṃ momuhameva dhammaṃ,	of learning,
	of knowledge,
♦ diṭṭhiyā eke paccenti suddhiṃ”.	of habit or practice,5
	it seems to me that this teaching’s
	simply confused,
	for some assume a purity
	in terms of
	—by means of6—
♦ 847.	a view.”
(māgaṇḍiyāti bhagavā)	The Buddha:
♦ “diṭṭhañca nissāya anupucchamāno,	“Asking questions
♦ samuggahītesu pamohamāgā VAR .	dependent on view,
	you’re confused
♦ ito ca nāddakkhi aṇumpi saññaṃ,	by the things you have grasped.
	And so you don’t glimpse
♦ tasmā tuvaṃ momuhato dahāsi.	even
	the slightest
	notion
	[of what I am saying].

♦ 848. ♦ “samo visesī uda vā nihīno,	That’s why you think
yo maññatī so vivadetha tena.	it’s confused.
♦ tīsu vidhāsu avikampamāno,	Whoever supposes
samo visesīti na tassa hoti.	‘equal,’
	‘superior,’ or
	‘inferior,’
	by that he’d dispute;
	whereas to one unaffected
	by these three,
	‘equal,’
	‘superior,’
	do not occur.

♦ 849. ♦ “saccanti so brāhmaṇo kiṃ vadeyya,	Of what would the brahman say ‘true’
musāti vā so vivadetha kena.	or ‘false,’
♦ yasmiṃ samaṃ visamaṃ vāpi natthi,	with whom would he dispute?

sa kena vādaṃ paṭisaṃyujeyya.	With whom would he join in dispute,
	he in whom ‘equal,’ ‘unequal’ are not?

♦ 850. ♦ “okaṃ pahāya aniketasārī,	Having abandoned home,
gāme akubbaṃ muni santhavāni VAR .	living free from society,
♦ kāmehi ritto apurekkharāno,	the sage
kathaṃ na viggayha janena kayirā.	in villages
	creates no intimacies.
	Remote from sensuality, not
	preferring,
	he wouldn’t engage with people
♦ 851.	in quarrelsome debate.7
♦ “yehi vivitto vicareyya loke,	Those things
na tāni uggayha vadeyya nāgo.	aloof from which
♦ jalambujaṃ VAR kaṇḍakaṃ vārijaṃ yathā,	he should go about in the world:
jalena paṅkena canūpalittaṃ.	The Nāga
♦ evaṃ munī santivādo agiddho,	wouldn’t take them up
kāme ca loke ca anūpalitto.	& argue for them.
	As the prickly lotus
	is unsmeared by water & mud,
	so the sage,
	an exponent of peace,
	without greed,
	is unsmeared by sensuality &
	the world.

♦ 852. ♦ “na vedagū diṭṭhiyāyako VAR na mutiyā,	An attainer-of-knowledge isn’t measured
sa mānameti na hi tammayo so.	made proud8
♦ na kammunā nopi sutena neyyo,	by views or what’s thought,
anūpanīto sa nivesanesu.	for he isn’t fashioned9 of them.
	He wouldn’t be led
	by action,10 learning;
	doesn’t reach a conclusion
	in any entrenchments.

♦ 853. ♦ “saññāvirattassa na santi ganthā,	For one dispassionate toward perception
paññāvimuttassa na santi mohā.	there are no snares;
♦ saññañca diṭṭhiñca ye aggahesuṃ,	for one released by discernment,
te ghaṭṭayantā VAR vicaranti loke”ti.	no
	delusions.
	Those who grasp at perceptions & views
	go about clashing in the world.”
♦ māgaṇḍiyasuttaṃ navamaṃ niṭṭhitaṃ.	vv. 835–847

Notes

1. This information is taken from SnA. The Sanskrit version of this sutta found in the Divyāvadāna provides the same basic information in a narrative much more elaborate than that in SnA. The Sanskrit translation of this sutta found in East Turkestan includes a short prose introduction that agrees in some details with the Divyāvadāna narrative, and in others with the SnA narrative.

2. Unfortunately, the sutta does not say what Māgandiya’s daughter had done or thought to deserve such a sharp rebuke. See MN 58.

3. See AN 10:93.

4. Putting the first two sentences of this verse together and making sense of them is the major challenge for anyone trying to translate this poem. The reading given here is based on considerations of both grammar and context.

a) First, grammar: The Pali of the first sentence puts the words for “view,

learning, knowledge, habit, & practice” in the instrumental case.

This case stands for the relationship “by means of” or “because of” but it also has an idiomatic meaning: “in terms of.”

(To keep the translation neutral on this point,

I have translated with the idiom, “in connection with,” which

can carry both possibilities.) The second sentence puts the words for lack of view,

etc., in the ablative case, which carries the meaning “because of” or “from.”

If we assume that the instrumental case in the first sentence

is meant in the sense of “by means of,” then we are dealing—as

Māgandiya asserts—with plain nonsense: The first sentence would

say that a person cannot achieve purity by means of views,

etc., while the second sentence would be saying that he cannot achieve purity by means of no view,

etc.

The fact that the two sentences place the relevant terms in different grammatical cases,

though, suggests that they are talking about two different kinds of relationships.

If we take the instrumental in the first sentence idiomatically

in the sense of “in terms of,” then the verse not only makes

sense but also fits in with teachings of the rest of the Pali

suttas: A person cannot be said to be pure simply because he/she holds to a particular view,

body of learning, etc. Purity is not defined in those terms.

The second sentence goes on to say that a person doesn’t arrive at purity from a lack of view,

etc. Putting the two sentences together with the third,

the message is this: One uses right views,

learning, knowledge, habits, & practices as a path,

a means for arriving at purity.

Once one arrives, one lets go of the path,

because the purity of inner peace, in its ultimate sense,

is something transcending the means by which it is reached.

b) The immediate context of this verse supports this interpretation.

The Buddha’s initial statement here is an answer,

not to the question of how the goal is attained,

but to Māgandiya’s question of how an enlightened person would describe the goal.

The Buddha responds by contradicting the general views current in his time as to how such a state would be defined,

and so in this context the meaning of “in terms of” makes the most immediate sense.

Then, having shown that description isn’t helpful,

the Buddha goes on to discuss the most useful thing that can be said about such a state: how to get there.

However, in the verse immediately following this one,

it’s obvious that Māgandiya has not caught this distinction and so misses the Buddha’s point.

For further illustrations of the role of right view in taking one to a dimension beyond all views,

see AN 10:93, AN 10:96, MN 22 (in particular,

the simile of the raft), and MN 24. (The analogy of the relay

coaches in MN 24 actually seems more tailored to the issues raised

by the Buddha’s remarks in this sutta than it does to the question

it addresses in that one.) See also sections III/H and III/H/i in The Wings to Awakening.

Nd I, without explaining the grammatical word play at work in this verse,

offers an interpretation in line with the one offered in this note: On the one hand,

it says, one doesn’t describe purity or release in terms of view,

etc. On the other, one cannot attain inner peace without using a measure of right view,

learning, knowledge, habit (virtue),

and practice.

It defines right view in terms of mundane right view,

described in MN 117; learning in terms of the voice of another

(AN 2:124) and the nine traditional divisions of Dhamma in the Canon: dialogues,

narratives of mixed prose and verse,

explanations, verses, spontaneous exclamations,

quotations, birth stories, amazing events,

question & answer sessions (AN 7:64); knowledge in terms of knowledge of what has been done by action,

knowledge in line with the four noble truths,

the knowledge of the six forms of direct knowing (AN 5:28),

and knowledge of the nine concentration attainments (AN 9:33);

habit (virtue) in terms of restraint in the Pāṭimokkha (AN 10:17);

and practice in terms of eight of the dhutaṅga practices: living in the wilderness,

going for alms, wearing cast-off cloth,

wearing only one triple set of robes,

bypassing no donors on one’s alms round,

refusing food brought afterwards, not lying down,

and accepting whatever lodging one is assigned (see Thag 16:7 and SN 16:5).

It is important to note that Nd I does not insist that all these practices and forms of knowledge,

etc., must be completely mastered to attain inner peace.

Instead, it insists that a “measure” (matta) be mastered,

without defining how large that measure must be.

5. The lines of this verse up to this point are clearly missing in the text of the Sanskrit version found in East Turkestan. Hoernle, the scholar who first studied the text, concluded that the lines in the Pali here must have been a later interpolation, but it’s also possible that the Sanskrit was either a faulty translation or an accurate translation based on a faulty transmission of the text.

6. “In terms of—by means of”: Two ways of interpreting the instrumental case in this sentence.

7. A long explanation of this verse, attributed to Ven. Mahā Kaccāna, is contained in SN 22:3. The main points are these:

“The property of form, householder, is the home of consciousness.

When consciousness is in bondage through passion to the property of form,

it is said to be living at home.

The property of feeling… perception… fabrication is the home of consciousness.

When consciousness is in bondage through passion to the property of fabrication,

it is said to be dwelling at home.

“And how does one not live at home?

Any desire, passion, delight, craving,

any attachments, clingings, fixations of awareness,

biases, or obsessions with regard to the property of form: These the Tathāgata has abandoned,

their root destroyed, made like a palmyra stump,

deprived of the conditions of development,

not destined for future arising.

Therefore the Tathāgata is said to be not dwelling at home.

[Similarly with the remaining aggregates.] …

“And how does one live free from society?

The Tathāgata has abandoned bondage to the distraction of the society of form-impressions,

its root destroyed, made like a palmyra stump,

deprived of the conditions of development,

not destined for future arising.

Therefore the Tathāgata is said to be living free from society.

[Similarly with the society of sound-impressions,

aroma-impressions, flavor-impressions,

tactile-sensation-impressions, and idea-impressions.]

“And how is one not intimate in villages?

There is the case where a monk lives unentangled with householders.

Not delighting together with them, not sorrowing together with them,

not happy when they are happy, not pained when they are pained,

he does not take on any of their arisen business affairs as his own duty.

This is how one is not intimate in villages.…

“And how is one remote from sensuality?

There is the case where a certain person is free of passion for sensuality,

free of desire, free of love, free of thirst,

free of fever, free of craving for sensuality.

This is how one is remote from sensuality.…

“And how is one free from preferences?

There is the case where a certain person does not think,

‘May form be like this in the future.

May feeling.… May perception.… May fabrication.… May consciousness be like this in the future.’

This is how one is free from preferences.…

“And how does one not engage with people in quarrelsome debate?

There is the case where a certain person is not a fomenter of

this kind of debate: ‘You understand this doctrine & discipline?

I’m the one who understands this doctrine & discipline.

How could you understand this doctrine & discipline?

You’re practicing wrongly.

I’m practicing rightly.

What should be said first you said last.

What should be said last you said first.

I’m being consistent.

You’re not.

What you took so long to think out has been refuted.

Your doctrine has been overthrown.

You’re defeated.

Go and try to salvage your doctrine, or extricate yourself if you can!’

This is how one does not engage with people in quarrelsome debate.”

8. “Measured … made proud”—two meanings of the Pali word mānameti.

9. To be fashioned by something is to define oneself around it. See MN 78, note 2; and MN 113. For discussions of the role of non-fashioning in the practice, see The Wings to Awakening, II/B and III/G, and The Paradox of Becoming, chapter 6.

10. “Action” here can mean either kamma in a restricted sense, as ritual action, or in its general sense, meaning that the attainer-of-knowledge has gone beyond creating seeds of kamma that will lead to further becoming (see AN 3:34). According to Nd I, “action” here denotes the three types of fabrication (abhisaṅkhāra): meritorious (ripening in pleasure), demeritorious (ripening in pain), and imperturbable (the formless attainments)—see DN 33.

KN Snp 4.10 purā-bheda (Before the breakup [of the body])

♦ 10. purābhedasuttaṃ (KN 5.48) n	4:10 Before the Break-up (of the Body)

♦ 854.	“Seeing how,
♦ “kathaṃdassī kathaṃsīlo,	behaving how,
upasantoti vuccati.	is one said to be
♦ taṃ me gotama pabrūhi,	at peace?
pucchito uttamaṃ naraṃ”.	Gotama, tell me about
	—when asked about—
	the ultimate person.”

♦ 855.	The Buddha:
♦ “vītataṇho purā bhedā,	“Free from craving
(iti bhagavā) pubbamantamanissito.	before the break-up
♦ vemajjhe nupasaṅkheyyo,	[of the body],
tassa natthi purakkhataṃ.	independent
	of before
	& the end, 1

♦ 856. ♦ “akkodhano asantāsī,	not classified in between, 2
avikatthī akukkuco.	no preference is his.
♦ mantabhāṇī VAR anuddhato,	Un- angered,
sa ve vācāyato muni.	un- startled,
	un- boastful,
	un- anxious,
	giving counsel unruffled,
	he is a sage,
	his speech
	under control.

♦ 857. ♦ “nirāsatti anāgate,	Free from attachment
atītaṃ nānusocati.	with regard to the future,
♦ vivekadassī phassesu,	not sorrowing
diṭṭhīsu ca na nīyati VAR .	over the past,
	he sees seclusion
	in the midst of sensory contacts.3
	He can’t be led
	in terms of views.4

♦ 858. ♦ “patilīno akuhako,	Withdrawn, un-
apihālu amaccharī.	deceitful, not
♦ appagabbho ajeguccho,	stingy, not
pesuṇeyye ca no yuto.	miserly, not
	insolent, in-
	offensive,
	he doesn’t engage in
♦ 859.	divisive speech.
♦ “sātiyesu anassāvī,	Not drunk on enticements,
atimāne ca no yuto.	nor given to pride,
♦ saṇho ca paṭibhānavā VAR,	he’s gentle, quick-witted,
na saddho na virajjati.	beyond conviction & dispassion.5

♦ 860. ♦ “lābhakamyā na sikkhati,	Not in hopes of material gain
alābhe ca na kuppati.	does he take on the training;
♦ aviruddho ca taṇhāya,	when without material gain
rasesu nānugijjhati.	he isn’t upset.
	Unobstructed by craving,
	he doesn’t through craving6
	hunger for flavors.

♦ 861. ♦ “upekkhako sadā sato,	Equanimous—always—mindful,
na loke maññate samaṃ.	he doesn’t suppose himself
♦ na visesī na nīceyyo,	equal,
tassa no santi ussadā.	superior,
	inferior,
	in the world.
	No swellings of pride
♦ 862.	are his.
♦ “yassa nissayanā VAR natthi,	Whose dependencies
ñatvā dhammaṃ anissito.	don’t exist
♦ bhavāya vibhavāya vā,	when, on knowing the Dhamma,
taṇhā yassa na vijjati.	he’s in-
	dependent;
	in whom no craving is found
	for becoming or not-:

♦ 863. ♦ “taṃ brūmi upasantoti,	He is said
kāmesu anapekkhinaṃ.	to be at peace,
♦ ganthā tassa na vijjanti,	un-intent
atarī so visattikaṃ.	on sensual pleasures,
	with nothing at all
	to tie him down:
	one who’s crossed over attachment.

♦ 864. ♦ “na tassa puttā pasavo,	He has no
khettaṃ vatthuñca vijjati.	children
♦ attā vāpi nirattā vā VAR,	cattle,
na tasmiṃ upalabbhati.	fields,
	land.
	In him you can’t pin down
	what’s embraced
	or rejected.7

♦ 865. ♦ “yena naṃ vajjuṃ puthujjanā,	He has no preference
atho samaṇabrāhmaṇā.	for that which people run-of-the-mill
♦ taṃ tassa apurakkhataṃ,	or brahmans & contemplatives
tasmā vādesu nejati.	might blame—
	which is why
	he is unperturbed
♦ 866.	with regard to their words.
♦ “vītagedho amaccharī,	His greed gone,

na ussesu vadate muni.	not miserly,
♦ na samesu na omesu,	the sage
kappaṃ neti akappiyo.	doesn’t speak of himself
	as among those who are higher,
	equal,
	or lower.
	He,
	theory-free,
	goes to no theory.

♦ 867. ♦ “yassa loke sakaṃ natthi,	For whom
asatā ca na socati.	nothing in the world
♦ dhammesu ca na gacchati,	is his own,
sa ve santoti vuccatī”ti.	who doesn’t grieve
	over what is not,
	who doesn’t enter into
	doctrines
	phenomena8:
	He is said
	to be
	at peace.”
♦ purābhedasuttaṃ dasamaṃ niṭṭhitaṃ.	vv. 848–861

Notes

1. Nd I: “Independent of before & the end” = no craving or view with regard to past or future.

2. For discussions of how the awakened one cannot be classified even in the present, see MN 72 and SN 22:85–86.

3. Nd I: “He sees seclusion in the midst of sensory contacts” = he sees contact as empty of self. This passage may also refer to the fact that the awakened person experiences sensory contact as if disjoined from it. On this point, see MN 140 and MN 146, quoted in The Mind Like Fire Unbound, chapter 4.

4. See AN 10:93.

5. Beyond conviction & dispassion—The Pali here can also mean, “A person of no conviction, he does not put away passion.” This is an example of the kind of pun occasionally used in Pali poetry for its shock value. Other examples are at Dhp 97 and the end of Sn 4:13. For examples of what is meant by being beyond conviction, see SN 12:68 and SN 48:44. For an explanation of what is meant by being beyond dispassion, see Sn 4:6, note 2. An alternate explanation is that, as Sn 5:6 indicates, the arahant is beyond all dhammas, dispassion included.

6. The Pali word taṇhāya—by/through craving—functions here as a lamp.

7. This reading follows the Thai and PTS editions: attaṁ vā-pi nirattaṁ vā. The Burmese and Sri Lankan editions read, attā vā-pi nirattā vā: “self or what’s opposed to self.” The first reading seems preferable for two reasons: First, it follows the theme established in Sn 4:3 and Sn 4:4 (and also followed in Sn 4:15 and Sn 5:11) that the awakened person has gone beyond embracing or rejecting views. Second, the word nirattā is found nowhere else in the Canon aside from the two other verses in Sn (4:3 and 4:14) where it is offered as a possible alternative reading for niratta (released, rejected). As niratta is clearly the preferable alternative in Sn 4:3, I have adopted it here and in Sn 4:14 as well.

8. “Doctrines, phenomena”—two meanings of the Pali word, dhamma.

❧

KN Snp 4.11 kalahavivāda (Quarrels & Disputes)

♦ 11. kalahavivādasuttaṃ (KN 5.49) n	4:11 Quarrels & Disputes

♦ 868.	“From where have there arisen
♦ “kutopahūtā kalahā vivādā,	quarrels, disputes,
paridevasokā sahamaccharā ca.	lamentation, sorrows, along with stinginess,
♦ mānātimānā sahapesuṇā ca,	conceit & pride, along with divisiveness?
kutopahūtā te tadiṅgha brūhi”.	From where have they arisen?
	Please tell me.”

♦ 869.

♦ “piyappahūtā kalahā vivādā,	“From what is dear
	there have arisen
♦ paridevasokā sahamaccharā ca.	quarrels, disputes,
	lamentation, sorrows, along with stinginess,
♦ mānātimānā sahapesuṇā ca,	conceit & pride, along with divisiveness.
	Tied up with stinginess
♦ maccherayuttā kalahā vivādā.	are quarrels & disputes.
	In the arising of disputes
♦ vivādajātesu ca pesuṇāni”.	is divisiveness.”

♦ 870. ♦ “piyā su VAR lokasmiṃ kutonidānā,	“Where is the cause
ye cāpi VAR lobhā vicaranti loke.	of things dear in the world,
♦ āsā ca niṭṭhā ca kutonidānā,	along with the greeds that go about in the world?
ye samparāyāya narassa honti”.	And where is the cause
	of the hopes & aims
	for the sake of a person’s next life?”

♦ 871. ♦ “chandānidānāni piyāni loke,	“Desires are the cause
ye cāpi lobhā vicaranti loke.	of things dear in the world,
♦ āsā ca niṭṭhā ca itonidānā,	along with the greeds that go about in the world.
ye samparāyāya narassa honti”.	And here too is the cause
	of the hopes & aims
	for the sake of a person’s next life.”

♦ 872. ♦ “chando nu lokasmiṃ kutonidāno,	“Now where is the cause
vinicchayā cāpi VAR kutopahūtā.	of desire in the world?
♦ kodho mosavajjañca kathaṃkathā ca,	And from where have there arisen
ye vāpi dhammā samaṇena vuttā”.	decisions, anger, lies, & perplexity,
	and all the qualities
	described by the Contemplative?”

♦ 873. ♦ “sātaṃ asātanti yamāhu loke,	“What they call
tamūpanissāya pahoti chando.	‘appealing’ &
♦ rūpesu disvā vibhavaṃ bhavañca,	‘unappealing’
vinicchayaṃ kubbati VAR jantu loke.	in the world:
	In dependence on that,
	desire arises.
	Having seen becoming & not-
	with regard to forms,
	a person gives rise to decisions in the world;

♦ 874. ♦ “kodho mosavajjañca kathaṃkathā ca,	anger, lies, & perplexity:
etepi dhammā dvayameva sante.	these qualities, too,
♦ kathaṃkathī ñāṇapathāya sikkhe,	when there exists
ñatvā pavuttā samaṇena dhammā”.	that very pair.
	A person perplexed
	should train for the path of knowledge,
	for it’s in having known
	that the Contemplative has spoken
	of qualities/dhammas.”1

♦ 875. ♦ “sātaṃ asātañca kutonidānā,	“Where is the cause
kismiṃ asante na bhavanti hete.	of appealing & un-?
♦ vibhavaṃ bhavañcāpi yametamatthaṃ,	When what isn’t
etaṃ me pabrūhi yatonidānaṃ”.	do they not exist?
	And whatever is meant
	by becoming & not- :
	Tell me,
	Where is their cause?”

♦ 876. ♦ “phassanidānaṃ sātaṃ asātaṃ,	“Contact is the cause
phasse asante na bhavanti hete.	of appealing & un-.
♦ vibhavaṃ bhavañcāpi yametamatthaṃ,	When contact isn’t,
etaṃ te pabrūmi itonidānaṃ”.	they do not exist,
	along with what’s meant
	by becoming & not- :
	I tell you,
	from here is their cause.”

♦ 877. ♦ “phasso nu lokasmi kutonidāno,	“Now where is the cause
pariggahā cāpi kutopahūtā.	of contact in the world,
♦ kismiṃ asante na mamattamatthi,	and from where have graspings,
kismiṃ vibhūte na phusanti phassā”.	possessions, arisen?
	When what isn’t
	does there not exist mine-ness?
	When what has disappeared
	do contacts not touch?”

♦ 878. ♦ “nāmañca rūpañca paṭicca phasso,	“Conditioned by name-&-form
icchānidānāni pariggahāni.	is contact.
♦ icchāyasantyā na mamattamatthi,	In longing do graspings,
rūpe vibhūte na phusanti phassā”.	possessions have their cause.
	When longing isn’t,
	mine-ness doesn’t exist.
	When forms have disappeared
	contacts don’t touch.”

♦ 879. ♦ “kathaṃsametassa vibhoti rūpaṃ,	“For one how-arriving
sukhaṃ dukhañcāpi VAR kathaṃ vibhoti.	does form disappear?

♦ etaṃ me pabrūhi yathā vibhoti,	How do pleasure & pain disappear?
taṃ jāniyāmāti VAR me mano ahu”.	Tell me this.
	My heart is set
	on knowing how
	they disappear.”

♦ 880. ♦ “na saññasaññī na visaññasaññī,	“One not percipient of perceptions
nopi asaññī na vibhūtasaññī.	not percipient of aberrant perceptions,
♦ evaṃsametassa vibhoti rūpaṃ,	not unpercipient,
saññānidānā hi papañcasaṅkhā”.	nor percipient of what’s disappeared2:
	For one thus-arriving,
	form disappears3—
	for objectification-classifications4
	have their cause in perception.”

♦ 881.
	“What we have asked,
♦ “yaṃ taṃ apucchimha akittayī no,	you’ve expounded to us.
	We ask one thing more.
♦ aññaṃ taṃ pucchāma tadiṅgha brūhi.	Please tell it.
	Do some of the wise
♦ ettāvataggaṃ nu VAR vadanti heke,	say that just this much is the utmost,
	that purity of spirit5 is here?
♦ yakkhassa suddhiṃ idha paṇḍitāse.	Or do they say
♦ udāhu aññampi vadanti etto.	that it’s other than this?”

♦ 882. ♦ “ettāvataggampi vadanti heke,	“Some of the wise
yakkhassa suddhiṃ idha paṇḍitāse.	say that just this much is the utmost,
♦ tesaṃ paneke samayaṃ vadanti,	that purity of spirit is here.
anupādisese kusalā vadānā.	But some of them,
	who say they are skilled,
	say it’s the moment
	with no clinging remaining.

♦ 883. ♦ “ete ca ñatvā upanissitāti,	But knowing,
ñatvā munī nissaye so vimaṃsī.	‘Having known, they still are dependent,’6
♦ ñatvā vimutto na vivādameti,	the sage ponders dependencies.
bhavābhavāya na sameti dhīro”ti.	On knowing them, released,
	he doesn’t get into disputes,
	doesn’t meet with becoming & not-
	: He’s enlightened.”
♦ kalahavivādasuttaṃ ekādasamaṃ niṭṭhitaṃ.	vv. 862–877

Notes

1. As other passages in this poem indicate (see note 6, below), the goal is not measured in terms of knowledge, but as this passage points out, knowledge is a necessary part of the path to the goal.

2. According to Nd I, “percipient of perceptions” means having ordinary perceptions. “Percipient of aberrant perceptions” means being insane. “Unpercipient” means either having entered the cessation of perception and feeling (see AN 9:33) or the dimension of beings without perception (DN 1 and DN 15). “Percipient of what’s disappeared” (or: having perceptions that have disappeared) means having entered any of the four formless states. Of these four explanations, the last is the least likely, for as the next lines show, this passage is describing the stage of concentration practice in which one is transcending the fourth jhāna and entering the formless attainment of the infinitude of space. A more likely explanation of “percipient of what’s disappeared” would be the act of holding to perceptions of the breath and of pleasure and pain, even though these phenomena have all disappeared in the fourth jhāna (see SN 36:11, AN 9:31, AN 10:20, and AN 10:72).

3. This is the point where the meditator leaves the fourth jhāna and enters the perception of the infinitude of space.

4. Objectification-classifications (papañca-saṅkhā): Nd I defines papañca simply as craving, views, and conceit. A survey of how the term papañca is actually used in the suttas, however, shows that it denotes the mind’s tendency to objectify itself as a being. Then, from that objectification, it searches for nourishment to keep that being in existence, classifying experience in terms conducive to that search and thus giving rise to conflict. As Sn 4:14 points out, the root of the objectification-classifications is the perception, “I am the thinker.” For further discussion of this point, see note 1 to that sutta and the introduction to MN 18.

5. “Spirit” is the usual rendering of the Pali word, yakkha. According to Nd I, however, in this context the word yakkha means person, individual, human being, or living being.

6. In other words, the sage knows that both groups in the previous verse fall back on their knowledge as a measure of the goal, without comprehending the dependency still latent in their knowledge. The sages in the first group are mistaking the experience of neither perception nor non-perception as the goal, and so they are still dependent on that state of concentration. The sages in the second group, by the fact that they claim to be skilled, show that there is still a latent conceit in their experience of not-clinging, and thus it is not totally independent of clinging. (For more on this point, see MN 102.) Both groups still maintain the concept of a “spirit” that is purified in the realization of purity. Once these dependencies are comprehended, one gains release from disputes and from states of becoming and not-becoming. It is in this way that knowledge is a means to the goal, but the goal itself is not measured or defined in terms of knowledge.

KN Snp 4.12 cūḷabyūha (The Lesser Array)

♦ 12. cūḷabyūhasuttaṃ VAR (KN 5.50)	4:12 The Lesser Array

♦ 884.	“Dwelling on
♦ sakaṃsakaṃdiṭṭhiparibbasānā,	their own views,
viggayha nānā kusalā vadanti.	quarreling,
♦ yo evaṃ jānāti sa vedi dhammaṃ,	different skilled people say:
idaṃ paṭikkosamakevalī so.	‘Whoever knows this, understands Dhamma.
	Whoever rejects this, is
	imperfect.’

♦ 885. ♦ evampi viggayha vivādayanti,	Thus quarreling, they dispute:
bālo paro akkusaloti VAR cāhu.	‘My opponent’s a fool & unskilled.’
♦ sacco nu vādo katamo imesaṃ,	Which of these statements is true
sabbeva hīme kusalā vadānā.	when all of them say they are skilled?”

♦ 886. ♦ parassa ce dhammamanānujānaṃ,	“If, in not accepting
bālomako VAR hoti nihīnapañño.	an opponent’s doctrine,
♦ sabbeva bālā sunihīnapaññā,	one’s a fool, a beast of inferior discernment,
sabbevime diṭṭhiparibbasānā.	then all are fools of inferior discernment—
	all of these
	who dwell on their views.

♦ 887. ♦ sandiṭṭhiyā ceva na vīvadātā,	But if, in siding with a view,
saṃsuddhapaññā kusalā mutīmā.	one’s cleansed,
♦ na tesaṃ koci parihīnapañño VAR,	with discernment made pure,
diṭṭhī hi tesampi tathā samattā.	sensible, skilled,
	then none of them
	are of inferior discernment,
	for all of them
♦ 888.	have their own views.
♦ na vāhametaṃ tathiyanti VAR brūmi,	I don’t say, ‘That’s how it is,’
yamāhu bālā mithu aññamaññaṃ.	the way fools tell one another.
♦ sakaṃsakaṃdiṭṭhimakaṃsu saccaṃ,	They each make out their views to be true
tasmā hi bāloti paraṃ dahanti.	and so regard their opponents as fools.”

♦ 889. ♦ yamāhu saccaṃ tathiyanti eke,	“What some say is true
tamāhu aññe VAR tucchaṃ musāti.	—’That’s how it is’—
♦ evampi vigayha vivādayanti,	others say is ‘falsehood, a lie.’
kasmā na ekaṃ samaṇā vadanti.	Thus quarreling, they dispute.
	Why can’t contemplatives
	say one thing & the same?”

♦ 890. ♦ ekañhi saccaṃ na dutīyamatthi,	“The truth is one,1
yasmiṃ pajā no vivade pajānaṃ.	there is no second
♦ nānā te VAR saccāni sayaṃ thunanti,	about which a person who knows it
tasmā na ekaṃ samaṇā vadanti.	would argue with one who knows.
	Contemplatives promote
	their various own truths,
	that’s why they don’t say
	one thing & the same.”

♦ 891. ♦ kasmā nu saccāni vadanti nānā,	“But why do they say
pavādiyāse kusalā vadānā.	various truths,
♦ saccāni sutāni bahūni nānā,	those who say they are skilled?
udāhu te takkamanussaranti.	Have they learned many various truths
	or do they follow conjecture?”

♦ 892. ♦ na heva saccāni bahūni nānā,	“Apart from their perception
aññatra saññāya niccāni loke.	there are no
♦ takkañca diṭṭhīsu pakappayitvā,	many
saccaṃ musāti dvayadhammamāhu.	various
	constant truths
	in the world.2
	Theorizing conjectures
	with regard to views,
	they speak of a pair: true
	& false.

♦ 893. ♦ diṭṭhe sute sīlavate mute vā,	Dependent on what’s seen,
ete ca nissāya vimānadassī.	heard,
♦ vinicchaye ṭhatvā pahassamāno,	& sensed,
bālo paro akkusaloti cāha.	dependent on habits & practices,
	one shows disdain [for others].
	Taking a stance on his decisions,
	praising himself, he says,
	‘My opponent’s a fool & unskilled.’

♦ 894. ♦ yeneva bāloti paraṃ dahāti,	That by which
tenātumānaṃ kusaloti cāha.	he regards his opponents as fools
♦ sayamattanā so kusalo vadāno,	is that by which
aññaṃ vimāneti tadeva pāva.	he says he is skilled.
	Calling himself skilled,
	he despises another
	who speaks the same way.

♦ 895. ♦ atisāradiṭṭhiyāva so samatto,	Agreeing on a view gone out of bounds,
mānena matto paripuṇṇamānī.	drunk with conceit, imagining himself perfect,
♦ sayameva sāmaṃ manasābhisitto,	he has consecrated, with his own mind,
diṭṭhī hi sā tassa tathā samattā.	himself
	as well as his view.

♦ 896. ♦ parassa ce hi vacasā nihīno,	If, by an opponent’s word,
tumo sahā hoti nihīnapañño.	one’s inferior,
♦ atha ce sayaṃ vedagū hoti dhīro,	the opponent’s
na koci bālo samaṇesu atthi.	of inferior discernment as well.
	But if, by one’s own word
	one’s an attainer-of-knowledge, enlightened,
	no one
	among contemplatives
	is a fool.


♦ 897. ♦ aññaṃ ito yābhivadanti dhammaṃ,	‘Those who approve of a doctrine other than this
aparaddhā suddhimakevalī te VAR .	are lacking in purity,
♦ evampi titthyā puthuso vadanti,	imperfect.’
sandiṭṭhirāgena hi tebhirattā VAR .	That’s what the many sectarians say,
	for they’re smitten with passion
	for their own views.

♦ 898. ♦ idheva suddhi iti vādayanti,	‘Only here is there purity,’
nāññesu dhammesu visuddhimāhu.	that’s what they say.
♦ evampi titthyā puthuso niviṭṭhā,	‘In no other doctrine
sakāyane tattha daḷhaṃ vadānā.	is purity,’ they say.
	That’s how the many sectarians
	are entrenched,
	speaking firmly there
	concerning their own path.

♦ 899. ♦ sakāyane vāpi daḷhaṃ vadāno,	Speaking firmly concerning your own path,
kamettha bāloti paraṃ daheyya.	what opponent here would you take as a fool?
♦ sayameva so medhagamāvaheyya VAR,	You’d simply bring strife on yourself
paraṃ vadaṃ bālamasuddhidhammaṃ.	if you said your opponent’s a fool
	with an impure doctrine.

♦ 900. ♦ vinicchaye ṭhatvā sayaṃ pamāya,	Taking a stance on your decisions,
uddhaṃ sa VAR lokasmiṃ vivādameti.	& yourself as your measure,
♦ hitvāna sabbāni vinicchayāni,	you dispute further down
na medhagaṃ kubbati jantu loketi.	into the world.
	But a person who’s abandoned
	all decisions
	creates no strife
	in the world.”
♦ cūḷabyūhasuttaṃ dvādasamaṃ niṭṭhitaṃ.	vv. 878–894

Notes

1. “The truth is one”: This statement should be kept in mind throughout the following verses, as it forms the background to the discussion of how people who theorize their conjectures speak of the pair, true and false. The Buddha is not denying that there is such a thing as true and false, or that some statements correspond more truly to reality than others. He avoids defending his own teachings in debates, not because there are many different truths, but because—as he says in Sn 4:8, the purpose of debates is not to arrive at truth but to gain praise. In this way, it encourages the debater to get entrenched in his views. All entrenched views, regardless of how true or false their content might be, behave in line with the truth of conditioned phenomena as explained in the preceding sutta. They lead to conceit, conflict, and states of becoming. When they are viewed in this way—as events in a causal chain rather than as true or false depictions of other events (or as events rather than signs)—the tendency to hold to or become entrenched in them is diminished. This allows for a practitioner to hold to the truths of right view for the sake of putting an end to suffering and stress, and then to put aside any attachment to those truths once they have performed their duty. On this point, see MN 22 and AN 10:93, and the essay, “Truths with Consequences.”

2. On the role of perception in leading to conflicting views, see the preceding sutta.

❧

KN Snp 4.13 mahābyūha (The Great Array)

♦ 13. mahābyūhasuttaṃ (KN 5.51) n	4:13 The Great Array

♦ 901. ♦ ye kecime diṭṭhiparibbasānā,	“Those who, dwelling on views,
idameva saccanti vivādayanti VAR .	dispute, saying, ‘Only this is true’:
♦ sabbeva te nindamanvānayanti,	Do they all incur blame,
atho pasaṃsampi labhanti tattha.	or also earn praise there?”

♦ 902. ♦ appañhi etaṃ na alaṃ samāya,	“[The praise:] It’s such a small thing,
duve vivādassa phalāni brūmi.	not at all appeasing.1
♦ etampi disvā na vivādayetha,	I speak of two fruits of dispute;
khemābhipassaṃ avivādabhūmiṃ.	and seeing this, you shouldn’t dispute—
	seeing the state
	where there’s no dispute
	as secure.

♦ 903. ♦ yā kācimā sammutiyo puthujjā,	One who knows
sabbāva etā na upeti vidvā.	doesn’t enter into
♦ anūpayo so upayaṃ kimeyya,	any conventions
diṭṭhe sute khantimakubbamāno.	born of the run-of-the mill
	at all.
	One who’s uninvolved:
	When he’s forming no predilection
	for what’s seen, for what’s heard,
	why would he get
	involved?2

♦ 904. ♦ sīluttamā saññamenāhu suddhiṃ,	Those for whom habits
vataṃ samādāya upaṭṭhitāse.	are ultimate
♦ idheva sikkhema athassa suddhiṃ,	say that purity’s
bhavūpanītā kusalā vadānā.	a matter of self-restraint.
	Undertaking a practice,
	they devote themselves to it:
	‘Let’s train just in this,
	and then there would be purity.’
	Those who say they are skilled
	are [thus] led on to becoming.

♦ 905. ♦ sace cuto sīlavatato hoti,	But if one of them falls
pavedhatī VAR kamma virādhayitvā.	from his habits or practice,
♦ pajappatī patthayatī ca suddhiṃ,	he trembles,
satthāva hīno pavasaṃ gharamhā.	having failed in his actions.
	He hopes for, longs for, purity,
	like a caravan leader lost
	far from home.

♦ 906. ♦ sīlabbataṃ vāpi pahāya sabbaṃ,	But one who’s abandoned
kammañca sāvajjanavajjametaṃ.	habits & practices3
♦ suddhiṃ asuddhinti apatthayāno,	—all—
virato care santimanuggahāya.	things that are blamable, blameless,4
	not hoping for ‘pure’ or ‘impure,’5
	would live in kindness & peace,
	without taking up peace,6
	detached.

♦ 907. ♦ tamūpanissāya jigucchitaṃ vā,	Dependent
athavāpi diṭṭhaṃ va sutaṃ mutaṃ vā.	on taboos, austerities,
♦ uddhaṃsarā suddhimanutthunanti,	or what’s seen, heard, or sensed,
avītataṇhāse bhavābhavesu.	they speak of purity
	through wandering further on
	through becoming & not-,
	their craving not gone
♦ 908.	for becoming & not-.7
♦ patthayamānassa hi jappitāni,	For one who aspires has longings
pavedhitaṃ vāpi pakappitesu.	& trembling with regard to theorizings.
♦ cutūpapāto idha yassa natthi,	But one who here
sa kena vedheyya kuhiṃva jappe VAR .	has no passing away & arising:
	Why would he tremble?
	For what would he long?”

♦ 909. ♦ yamāhu dhammaṃ paramanti eke,	“The teaching some say is ‘supreme,’
tameva hīnanti panāhu aññe.	is the very one others call ‘lowly.’
♦ sacco nu vādo katamo imesaṃ,	Which statement is true
sabbeva hīme kusalā vadānā.	when all of these claim to be skilled?”

♦ 910. ♦ sakañhi dhammaṃ paripuṇṇamāhu,	“They say their own teaching is perfect
aññassa dhammaṃ pana hīnamāhu.	while the doctrine of others is lowly.
♦ evampi viggayha vivādayanti,	Thus quarreling, they dispute,
sakaṃ sakaṃ sammutimāhu saccaṃ.	each saying his agreed-on opinion
♦ 911.	is true.
♦ parassa ce vambhayitena hīno,	If something, because of an opponent’s say-so,
na koci dhammesu visesi assa.	were lowly,
♦ puthū hi aññassa vadanti dhammaṃ,	then none among teachings would be
nihīnato samhi daḷhaṃ vadānā.	superlative,
	for many say
	that another’s teaching’s inferior
	when firmly asserting their own.

♦ 912. ♦ saddhammapūjāpi nesaṃ tatheva,	If their worship of their teaching were true,
yathā pasaṃsanti sakāyanāni.	in line with the way they praise their own path,
♦ sabbeva vādā VAR tathiyā VAR bhaveyyuṃ,	then all doctrines
suddhī hi nesaṃ paccattameva.	would be true—
	for purity’s theirs, according to each.

♦ 913. ♦ na brāhmaṇassa paraneyyamatthi,	The brahman has nothing
dhammesu niccheyya samuggahītaṃ.	led by another,
♦ tasmā vivādāni upātivatto,	when considering what’s grasped
na hi seṭṭhato passati dhammamaññaṃ.	among doctrines.
	Thus he has gone
	beyond disputes,
	for he doesn’t regard as best

	the knowledge of a doctrine,
	any other doctrine.8

♦ 914. ♦ jānāmi passāmi tatheva etaṃ,	‘I know. I see. That’s just how it is!’—
diṭṭhiyā eke paccenti suddhiṃ.	Some believe purity’s in terms of view.
♦ addakkhi ce kiñhi tumassa tena,	But even if a person has seen,
atisitvā aññena vadanti suddhiṃ.	what good does it do him?
	Having slipped past,
	they speak of purity
	in connection with something
	or somebody else.

♦ 915. ♦ passaṃ naro dakkhati VAR nāmarūpaṃ,	A person, in seeing,
disvāna vā ñassati tānimeva.	sees name-&-form.
♦ kāmaṃ bahuṃ passatu appakaṃ vā,	Having seen, he’ll know
na hi tena suddhiṃ kusalā vadanti.	only these things.
	No matter if he’s seen little, a lot,
	the skilled don’t say purity’s
♦ 916.	in connection with that.
♦ nivissavādī na hi subbināyo,	A person entrenched in his teachings,
pakappitaṃ diṭṭhi purekkharāno.	preferring a theorized view,
♦ yaṃ nissito tattha subhaṃ vadāno,	isn’t easy to discipline.
suddhiṃvado tattha tathaddasā so.	Whatever he depends on
	he describes it as lovely,
	says that it’s purity,
	that there he saw truth.

♦ 917. ♦ na brāhmaṇo kappamupeti saṅkhā VAR,	The brahman, evaluating,
na diṭṭhisārī napi ñāṇabandhu.	doesn’t enter into a theory,
♦ ñatvā ca so sammutiyo VAR puthujjā,	doesn’t follow views,
upekkhatī uggahaṇanti maññe.	isn’t tied even to knowledge.9
	And on knowing
	whatever’s conventional, commonplace,
	he remains equanimous:
♦ 918.	‘That’s what others hold onto.’
♦ vissajja ganthāni munīdha loke,	Having untied the knots
vivādajātesu na vaggasārī.	here in the world,
♦ santo asantesu upekkhako so,	the sage here in the world10
anuggaho uggahaṇanti maññe.	doesn’t follow a faction
	when disputes have arisen.
	At peace among those not at peace,
	he’s equanimous, doesn’t hold on:
	‘That’s what others hold onto.’

♦ 919. ♦ pubbāsave hitvā nave akubbaṃ,	Giving up old effluents,
na chandagū nopi nivissavādī.	not forming new,
♦ sa vippamutto diṭṭhigatehi dhīro,	neither pursuing desire,
na limpati VAR loke anattagarahī.	nor entrenched in his teachings,
	he’s totally released
	from viewpoints,
	enlightened.
	He doesn’t adhere to the world,
	is without self-rebuke;

♦ 920. ♦ sa sabbadhammesu visenibhūto,	is enemy-free11
yaṃ kiñci diṭṭhaṃ va sutaṃ mutaṃ vā.	with regard to all things
♦ sa pannabhāro muni vippamutto,	seen, heard, or sensed.
na kappiyo nūparato na patthiyoti.	His burden laid down,
	the sage totally released
	is improper :: is theory-free
	hasn’t stopped :: isn’t impassioned
	isn’t worth wanting :: doesn’t
	desire,”12
	the Blessed One said.
♦ mahābyūhasuttaṃ terasamaṃ niṭṭhitaṃ.	vv. 895–914

Notes

1. Or: Not enough to appease (the defilements, says Nd I).

2. A Sanskrit version of this verse is quoted by Asaṅga in the Bodhisattvabhūmi (48.24).

3. Nd I: Abandoning habits & practices in the sense of no longer believing that purity is measured in terms of them, the view discussed in the preceding verse. See MN 79.

4. Nd I: “Blamable, blameless” = black and white kamma (see AN 4:232, 234, 237–238, quoted in The Wings to Awakening, section I/B.

5. Nd I: Having abandoned impure mental qualities, and having fully attained the goal, the arahant has no need to hope for anything at all.

6. “In kindness & peace, without taking up peace”—a pun on the word, santimanuggahaya.

7. The word bhavabhavesu—”through/for becoming & not- becoming”—functions here as a lamp.

8. “The knowledge of a doctrine, any other doctrine”—a pun on the word, dhammamaññam. Nd I favors the second interpretation, saying that the brahman does not see as best any doctrine aside from the Wings to Awakening: the establishings of mindfulness, the exertions, the bases of power, the faculties, the strengths, the factors for awakening, and the noble eightfold path. This reading seems unlikely, though, as these doctrines are not mentioned anywhere in this poem. The first reading is more in line with the Buddha’s statement in Sn 4:9 that the highest state is not defined in terms of knowledge, and is well-illustrated in action in AN 10:93.

9. According to Nd I, this compound—ñāṇa-bandhu—should be translated as “tied by means of knowledge,” in that the arahant doesn’t use the knowledge that comes with the mastery of concentration, the five mundane forms of psychic power (abhiñña), or any wrong knowledge to create the bonds of craving or views. However, the compound may also refer to the fact that the arahant isn’t tied even to the knowledge that forms part of the path to arahantship (see MN 117).

10. “In the world” functions as a lamp here.

11. See Sn 4:4, note 9.

12. “Is improper :: is free from theories, hasn’t stopped :: isn’t impassioned, isn’t worth wanting :: doesn’t desire”—a series of puns—na kappiyo, nuparato, na patthiyo—each with a strongly positive and a strongly negative meaning, probably meant for their shock value. For a similar set of puns, see Dhp 97.

KN Snp 4.14 tuvaṭaka (Quickly)

♦ 14. tuvaṭakasuttaṃ (KN 5.52) n	4:14 Quickly

♦ 921. ♦ “pucchāmi taṃ ādiccabandhu VAR,	“I ask the Kinsman of the Sun, the Great Seer,
vivekaṃ santipadañca mahesi.	about seclusion & the state of peace.
♦ kathaṃ disvā nibbāti bhikkhu,	Seeing in what way is a monk unbound,
anupādiyāno lokasmiṃ kiñci”.	clinging to nothing in the world?”

♦ 922.

♦ “mūlaṃ papañcasaṅkhāya, (iti bhagavā)	“He should put an entire stop
	to the root of objectification-classifications:
♦ mantā asmīti sabbamuparundhe VAR .	‘I am the thinker.’1
	He should train, always mindful,
♦ yā kāci taṇhā ajjhattaṃ,	to subdue any craving inside him.

♦ tāsaṃ vinayā VAR sadā sato sikkhe.

♦ 923. ♦ “yaṃ kiñci dhammamabhijaññā,	Whatever truth he may know,
ajjhattaṃ athavāpi bahiddhā.	within or without,
♦ na tena thāmaṃ VAR kubbetha,	he shouldn’t, because of it,
na hi sā nibbuti sataṃ vuttā.	make himself hardened,
	for that isn’t called
	unbinding by the good.

♦ 924. ♦ “seyyo na tena maññeyya,	He shouldn’t, because of it, think himself
nīceyyo athavāpi sarikkho.	better,
♦ phuṭṭho VAR anekarūpehi,	lower, or
nātumānaṃ vikappayaṃ tiṭṭhe.	equal.
	Touched by contact in various ways,
	he shouldn’t keep theorizing about self.

♦ 925. ♦ “ajjhattamevupasame,	Stilled right within,
na aññato bhikkhu santimeseyya.	a monk shouldn’t seek peace from another,
♦ ajjhattaṃ upasantassa,	from anything else.
natthi attā kuto nirattā vā.	For one stilled right within,
	there’s nothing embraced,
	so how rejected?2

♦ 926. ♦ “majjhe yathā samuddassa,	As in the middle of the sea
ūmi no jāyatī ṭhito hoti.	it is still,
♦ evaṃ ṭhito anejassa,	with no waves upwelling,
ussadaṃ bhikkhu na kareyya kuhiñci”.	so the monk—unperturbed, still—
	should not swell himself
	anywhere.”

♦ 927. ♦ “akittayī vivaṭacakkhu,	“He whose eyes are open has described
sakkhidhammaṃ parissayavinayaṃ.	the Dhamma he’s witnessed,
♦ paṭipadaṃ vadehi bhaddante,	subduing danger.
pātimokkhaṃ athavāpi samādhiṃ”.	Now tell us, sir, the practice:
	the Pāṭimokkha & concentration.”

♦ 928. ♦ “cakkhūhi neva lolassa,	“One shouldn’t be careless with his eyes,
gāmakathāya āvaraye sotaṃ.	should close his ears to village-talk,
♦ rase ca nānugijjheyya,	shouldn’t hunger for flavors,
na ca mamāyetha kiñci lokasmiṃ.	or view anything in the world
	as mine.

♦ 929. ♦ “phassena yadā phuṭṭhassa,	When touched by contact,
paridevaṃ bhikkhu na kareyya kuhiñcñcci.	he shouldn’t lament,
♦ bhavañca nābhijappeyya,	shouldn’t covet anywhere any
bheravesu ca na sampavedheyya.	states of becoming,
	or tremble at terrors.

♦ 930. ♦ “annānamatho pānānaṃ,	When gaining food & drink,
khādanīyānaṃ athopi vatthānaṃ.	staples & cloth,
♦ laddhā na sannidhiṃ kayirā,	he should not make a hoard.
na ca parittase tāni alabhamāno.	Nor should he be upset
	when receiving no gains.

♦ 931. ♦ “jhāyī na pādalolassa,	Doing jhāna, not footloose,
virame kukkuccā nappamajjeyya.	he should refrain from restlessness,
♦ athāsanesu sayanesu,	shouldn’t be heedless,
appasaddesu bhikkhu vihareyya.	should live in a noise-less abode.

♦ 932. ♦ “niddaṃ na bahulīkareyya,	Not making much of sleep,
jāgariyaṃ bhajeyya ātāpī.	ardent, given to wakefulness,
♦ tandiṃ māyaṃ hassaṃ khiḍḍaṃ,	he should abandon weariness, deception,
methunaṃ vippajahe savibhūsaṃ.	laughter, sports,
	sexual intercourse,
	& all that goes with it;

♦ 933. ♦ “āthabbaṇaṃ supinaṃ lakkhaṇaṃ,	should not practice casting spells,3
no vidahe athopi nakkhattaṃ.	interpret dreams, physical marks,
♦ virutañca gabbhakaraṇaṃ,	the stars, animal cries;
tikicchaṃ māmako na seveyya.	should not be devoted to
♦ 934.	doing cures or inducing fertility.
♦ “nindāya nappavedheyya,	A monk shouldn’t tremble at blame
na uṇṇameyya pasaṃsito bhikkhu.	or grow haughty with praise;
♦ lobhaṃ saha macchariyena,	should dispel stinginess, greed,
kodhaṃ pesuṇiyañca panudeyya.	divisive speech, anger;

♦ 935. ♦ “kayavikkaye na tiṭṭheyya,	shouldn’t buy or sell
upavādaṃ bhikkhu na kareyya kuhiñci.	or revile anyone anywhere;
♦ gāme ca nābhisajjeyya,	shouldn’t linger in villages,
lābhakamyā janaṃ na lapayeyya.	or flatter people in hope of gains.

♦ 936. ♦ “na ca katthitā siyā bhikkhu,	A monk shouldn’t boast
na ca vācaṃ payuttaṃ bhāseyya.	or speak with ulterior motive,
♦ pāgabbhiyaṃ na sikkheyya,	shouldn’t train in insolence
kathaṃ viggāhikaṃ na kathayeyya.	or speak quarrelsome words;


♦ 937. ♦ “mosavajje na nīyetha,	shouldn’t engage in lies
sampajāno saṭhāni na kayirā.	or knowingly cheat;
♦ atha jīvitena paññāya,	shouldn’t despise others for their
sīlabbatena nāññamatimaññe.	life,
	discernment,
	habits,
	or practices.

♦ 938. ♦ “sutvā rusito bahuṃ vācaṃ,	Annoyed on hearing many words
samaṇānaṃ vā puthujanānaṃ VAR .	from contemplatives
♦ pharusena ne na paṭivajjā,	or ordinary people,
na hi santo paṭisenikaronti.	he shouldn’t respond harshly,
	for those who retaliate
	aren’t calm.

♦ 939. ♦ “etañca dhammamaññāya,	Knowing this teaching,
vicinaṃ bhikkhu sadā sato sikkhe.	a monk inquiring
♦ santīti nibbutiṃ ñatvā,	should always
sāsane gotamassa na pamajjeyya.	train in it mindfully.
	Knowing unbinding as peace,
	he shouldn’t be heedless
	of Gotama’s message—

♦ 940. ♦ “abhibhū hi so anabhibhūto,	for he, the Conqueror unconquered,
sakkhidhammamanītihamadassī.	witnessed the Dhamma,
♦ tasmā hi tassa bhagavato sāsane,	not by hearsay,
appamatto sadā namassamanusikkhe”ti.	but directly, himself.
	So, heedful, you
	should always do homage & train
	in line with that Blessed One’s message,”
	the Blessed One said.4
♦ tuvaṭakasuttaṃ cuddasamaṃ niṭṭhitaṃ.	vv. 915–934

Notes

1. On objectification-classifications and their role in leading to conflict, see Sn 4:11 and the introduction to MN 18. The perception, “I am the thinker” lies at the root of these classifications in that it identifies oneself as a being. Because a being requires food, both physical and mental (see SN 12:63–64 and Khp 4), this creates conflict with others seeking food. Because an identity as a being also involves attachment (see SN 23:2), this perception involves internal conflict as well, as whatever one identifies with will inevitably change. The conceit inherent in this perception thus forms a fetter on the mind. To become unbound, one must learn to examine this perception—to see that it is simply an assumption that is not inherent in experience, and that we would be better off learning how to drop it.

2. This reading follows the version of the verse given in the Thai edition of Nd I, as well as an alternative reading given as a footnote to the Sri Lankan edition of Sn 4:14: n’atthi attaṁ kuto nirattaṁ vā. The Burmese and Sri Lankan editions of this verse read, n’atthi attā kuto nirattā vā: “There is no self, so how what’s opposed to self?” The Thai edition of Sn 4:14 reads, n’atthi attā kuto nirattaṁ vā: “There is no self, so how what’s rejected?” This last reading makes no sense; the Burmese and Sri Lankan readings depend on the notion that nirattā is an actual word, although it appears nowhere in the Canon except in two other verses of the Aṭṭhaka Vagga, where it is cited as a possible alternative to niratta (Sn 4:3 and Sn 4:10). Because the Buddha in SN 44:10 refuses to take the position that there is no self, and because he says in MN 2 that the questions, “Do I exist? Do I not exist?” are unworthy of attention, all of the readings of this verse that say n’atthi attā would appear to be wrong. Thus I have adopted the reading given here.

3. Āthabbaṇa. Some scholars have identified this term with the Atharvaveda, but the identification is uncertain. It could also be a generic term for casting spells and curses of any sort. Nd I interprets this term simply as referring to spells for bringing about calamities and diseases for one’s enemies.

4. The Chinese version of the Aṭṭhaka Vagga adds, at the end of this sutta, the verses in Sn 1:9.

KN Snp 4.15 attadaṇḍa (The Rod Embraced)

♦ 15. attadaṇḍasuttaṃ (KN 5.53)	4:15 The Rod Embraced

♦ 941.	“When embraced,
♦ “attadaṇḍā bhayaṃ jātaṃ,	the rod of violence1
janaṃ passatha medhagaṃ.	breeds danger & fear:
♦ saṃvegaṃ kittayissāmi,	Look at people in strife.
yathā saṃvijitaṃ mayā.	I will tell how
	I experienced
	terror:

♦ 942. ♦ “phandamānaṃ pajaṃ disvā,	Seeing people floundering
macche appodake yathā.	like fish in small puddles,
♦ aññamaññehi byāruddhe,	competing with one another—
disvā maṃ bhayamāvisi.	as I saw this,
♦ 943.	fear came into me.
♦ “samantamasāro loko,	The world was entirely
disā sabbā sameritā.	without substance.
♦ icchaṃ bhavanamattano,	All the directions
nāddasāsiṃ anositaṃ.	were knocked out of line.
	Wanting a haven for myself,
	I saw nothing that wasn’t laid claim to.

♦ 944. ♦ “osānetveva byāruddhe,	Seeing nothing in the end
disvā me aratī ahu.	but competition,
♦ athettha sallamaddakkhiṃ,	I felt discontent.
duddasaṃ hadayanissitaṃ.	And then I saw
	an arrow here,
	so very hard to see,
♦ 945.	embedded in the heart.
♦ “yena sallena otiṇṇo,	Overcome by this arrow
disā sabbā vidhāvati.	you run in all directions.
♦ tameva sallamabbuyha,	But simply on pulling it out
na dhāvati na sīdati.	you don’t run,
	you don’t sink.2

♦ 946. ♦ “tattha sikkhānugīyanti VAR,	[Here the trainings are recited.] 3
yāni loke gadhitāni.	Whatever things are tied down in the world,
♦ na tesu pasuto siyā,	you shouldn’t be set on them.
nibbijjha sabbaso kāme.	Having totally penetrated
	sensual pleasures,
♦ sikkhe nibbānamattano.	sensual passions,4
	you should train for your own
	unbinding.

♦ 947. ♦ “sacco siyā appagabbho,	Be truthful, not insolent,
amāyo rittapesuṇo.	not deceptive, remote
♦ akkodhano lobhapāpaṃ,	from divisiveness.
vevicchaṃ vitare muni.	Without anger, the sage
	should cross over the evil
	of greed & avarice.

♦ 948. ♦ “niddaṃ tandiṃ sahe thīnaṃ,	He should conquer drowsiness,
pamādena na saṃvase.	weariness,
♦ atimāne na tiṭṭheyya,	sloth;
nibbānamanaso naro.	shouldn’t consort with heedlessness,
	shouldn’t stand firm in his pride—
♦ 949.	the man with his heart set
♦ “mosavajje na nīyetha,	on unbinding.
rūpe snehaṃ na kubbaye.	He shouldn’t engage in lying,
♦ mānañca parijāneyya,	shouldn’t create affection for form,
sāhasā virato care.	should fully fathom conceit,
	and live refraining from impulsiveness;

♦ 950. ♦ “purāṇaṃ nābhinandeyya,	shouldn’t delight in what’s old,
nave khantiṃ na kubbaye.	prefer what’s new,5
♦ hiyyamāne na soceyya,	grieve over decline,
ākāsaṃ na sito siyā.	get entangled in
♦ 951.	what’s dazzling & bright.6
♦ “gedhaṃ brūmi mahoghoti,	I call greed
ājavaṃ brūmi jappanaṃ.	a great flood;
♦ ārammaṇaṃ pakappanaṃ,	hunger, a swift current.
kāmapaṅko duraccayo.	Preoccupations are ripples;
	sensuality, a bog
	hard to cross over.

♦ 952. ♦ “saccā avokkamma VAR muni,	Not deviating from truth,
thale tiṭṭhati brāhmaṇo.	a sage stands on high ground
♦ sabbaṃ so VAR paṭinissajja,	: a brahman.7
sa ve santoti vuccati.	Having relinquished
	in every way,
	he is said to be
	at peace;

♦ 953. ♦ “sa ve vidvā sa vedagū,	having clearly known, he
ñatvā dhammaṃ anissito.	is an attainer-of-knowledge;
♦ sammā so loke iriyāno,	knowing the Dhamma, he’s
na pihetīdha kassaci.	independent.
	Moving rightly through the world,
	he doesn’t envy
	anyone here.

♦ 954. ♦ “yodha kāme accatari,	Whoever here has gone beyond
saṅgaṃ loke duraccayaṃ.	sensual passions—
♦ na so socati nājjheti,	an attachment hard
chinnasoto abandhano.	to transcend in the world—
	doesn’t sorrow,
	doesn’t fret.
	He, his stream8 cut, is free
	from bonds.

♦ 955. ♦ “yaṃ pubbe taṃ visosehi,	Burn up what’s before,
pacchā te māhu kiñcanaṃ.	and have nothing for after.
♦ majjhe ce no gahessasi,	If you don’t grasp
upasanto carissasi.	at what’s in between,9
	you will go about, calm.

♦ 956. ♦ “sabbaso nāmarūpasmiṃ,	For whom, in name-&-form,
yassa natthi mamāyitaṃ.	in every way,
♦ asatā ca na socati,	there’s no sense of mine,
sa ve loke na jīyati.	and who doesn’t grieve
	over what is not:
	He, in the world,
	isn’t defeated,
	suffers no loss.10

♦ 957. ♦ “yassa natthi idaṃ meti,	To whom there doesn’t occur
paresaṃ vāpi kiñcanaṃ.	‘This is mine,’
♦ mamattaṃ so asaṃvindaṃ,	for whom nothing is others’:
natthi meti na socati.	He, feeling no sense of mine-ness,
	doesn’t grieve at the thought

♦ 958. ♦ “aniṭṭhurī ananugiddho,	‘I have nothing.’
anejo sabbadhī samo.	Not harsh,
♦ tamānisaṃsaṃ pabrūmi,	not greedy,
pucchito avikampinaṃ.	not perturbed,11
	everywhere
	concordant12:
	This is the reward
	—I say when asked—
	for those who are free
	from theorizing.

♦ 959. ♦ “anejassa vijānato,	For one unperturbed
natthi kāci nisaṅkhati VAR .	—who knows—
♦ virato so viyārabbhā,	there’s no accumulating.
khemaṃ passati sabbadhi.	Abstaining, unaroused,
	he everywhere sees
	security.13

♦ 960. ♦ “na samesu na omesu,	The sage
na ussesu vadate muni.	doesn’t speak of himself
♦ santo so vītamaccharo,	as among those who are higher,
nādeti na nirassatī”ti.	equal,
	or lower.
	At peace, free of stinginess,
	he doesn’t embrace, doesn’t
	reject,”
	the Blessed One said.
♦ attadaṇḍasuttaṃ pannarasamaṃ niṭṭhitaṃ.	vv. 935–954

Notes

1. Nd I: The rod of violence takes three forms: physical violence (the three forms of bodily misconduct), verbal violence (the four forms of verbal misconduct), and mental violence (the three forms of mental misconduct). See AN 10:176 and Dhp 129–142.

2. Nd I: “One doesn’t run” to any of the destinations of rebirth; “one doesn’t sink” into any of the four floods of sensuality, views, becoming, and ignorance. See SN 1:1, SN 45:171, and AN 4:10.

3. This phrase, a kind of stage direction, seems to indicate that this poem had a ritual use, as part of a ceremony for giving the precepts.

4. “Sensual pleasure, sensual passions”: two meanings of the word kāma.

5. Nd I: “Old” and “new” mean past and present aggregates.

6. Nd I: “what’s dazzling & bright” = craving and other defilements.

7. See AN 7:15.

8. Nd I: The stream here stands for craving and the various defilements that arise in its wake. See Dhp 251, 337, 339–340, and 347. It could also stand for the stream of becoming, mentioned in Sn 3:12.

9. Nd I: “Before,” “after,” and “in between” = past, future, and present.

10. “Isn’t defeated, suffers no loss”—two meanings of the Pali phrase, na jiyyati.

11. Nd I defines “perturbation” as meaning “craving,” and “unperturbed” as meaning unmoved by gain, loss, status, loss of status, praise, criticism, pleasure, or pain (see AN 8:6–7). However, when the Buddha discusses the meaning of “unperturbed” in Sn 5:3, he relates it to the practice of concentration. See Sn 5:3, note 5.

12. Sama. See Sn 1:12, note 11.

13. See Ud 2:10.

❧

KN Snp 4.16 sāriputta(to sāriputta)

♦ 16. sāriputtasuttaṃ (KN 5.54) n	4:16 To Sāriputta

♦ 961.	Ven. Sāriputta:
	“Never before
♦ “na me diṭṭho ito pubbe, (iccāyasmā sāriputto)	have I seen or heard
	from anyone
♦ na suto uda kassaci.	of a teacher with such lovely speech
	come, together with his following
♦ evaṃ vagguvado satthā,	from Tusita heaven,1

♦ tusitā gaṇimāgato.

♦ 962. ♦ “sadevakassa lokassa,	as the One with Eyes
yathā dissati cakkhumā.	who appears to the world with its devas,
♦ sabbaṃ tamaṃ vinodetvā,	having dispelled all darkness,
ekova ratimajjhagā.	having arrived at delight
♦ 963.	all alone.
♦ “taṃ buddhaṃ asitaṃ tādiṃ,	To that One Awakened—
akuhaṃ gaṇimāgataṃ.	unentangled, Such, un-
♦ bahūnamidha baddhānaṃ,	deceptive,
atthi pañhena āgamaṃ.	come with his following—
	I have come desiring a question
	on behalf of the many
	here who are fettered:

♦ 964. ♦ “bhikkhuno vijigucchato,	For a monk disaffected,
bhajato rittamāsanaṃ.	frequenting a place remote—
♦ rukkhamūlaṃ susānaṃ vā,	the root of a tree,
pabbatānaṃ guhāsu vā.	a cemetery,
	in mountain caves
	various places to stay—

♦ 965. ♦ “uccāvacesu sayanesu,	how many are the fears there
kīvanto tattha bheravā.	at which he shouldn’t tremble
♦ yehi bhikkhu na vedheyya, nigghose sayanāsane.	—there in his noiseless abode—

♦ 966. ♦ “katī parissayā loke,	how many the dangers in the world
gacchato agataṃ disaṃ.	for the monk going the direction
♦ ye bhikkhu abhisambhave,	he never has gone
pantamhi sayanāsane.	over which he should prevail
♦ 967.	there in his isolated abode?
♦ “kyāssa byappathayo assu,	What should be
kyāssassu idha gocarā.	the ways of his speech?
♦ kāni sīlabbatānāssu,	What should be
pahitattassa bhikkhuno.	his range there of action?
	What should be
	a resolute monk’s
♦ 968.	habits & practices?2
♦ “kaṃ so sikkhaṃ samādāya,	Undertaking what training
ekodi nipako sato.	— mindful, astute, alone —
♦ kammāro rajatasseva,	would he blow away
niddhame malamattano”.	his own impurities
	as a silver smith,
	those in molten silver?”

♦ 969.
	The Buddha:
♦ “vijigucchamānassa yadidaṃ phāsu, (sāriputtāti bhagavā)	“I will tell you
	as one who knows,
♦ rittāsanaṃ sayanaṃ sevato ce.	what is comfort
	for one disaffected
♦ sambodhikāmassa yathānudhammaṃ,	if he’s resorting to a place remote,
	desiring self-awakening
♦ taṃ te pavakkhāmi yathā pajānaṃ.	in line with the Dhamma.

♦ 970. ♦ “pañcannaṃ dhīro bhayānaṃ na bhāye,	An enlightened monk,
bhikkhu sato sapariyantacārī.	living circumscribed,
♦ ḍaṃsādhipātānaṃ sarīsapānaṃ,	mindful,
manussaphassānaṃ catuppadānaṃ.	shouldn’t fear the five fears:
	of horseflies, mosquitoes, snakes,
	human contact, four-footed beings;

♦ 971. ♦ “paradhammikānampi na santaseyya,	shouldn’t be fazed
disvāpi tesaṃ bahubheravāni.	by those following another’s teaching
♦ athāparāni abhisambhaveyya,	even on seeing their manifold
parissayāni kusalānuesī.	threats;
	should prevail over still other
	further dangers
	as he seeks what is skillful.

♦ 972. ♦ “ātaṅkaphassena khudāya phuṭṭho,	Touched
sītaṃ atuṇhaṃ VAR adhivāsayeyya.	by the touch
♦ so tehi phuṭṭho bahudhā anoko,	of disease, hunger,
vīriyaṃ parakkammadaḷhaṃ kareyya.	he should endure cold
	& inordinate heat.
	He with no home,
	in many ways touched by these things,
	striving, should make firm his persistence.

♦ 973. ♦ “theyyaṃ na kāre VAR na musā bhaṇeyya,	He shouldn’t commit a theft,
mettāya phasse tasathāvarāni.	shouldn’t speak a lie,
♦ yadāvilattaṃ manaso vijaññā,	should touch with thoughts of goodwill
kaṇhassa pakkhoti vinodayeyya.	beings firm & infirm.
	Conscious of when
	his mind is stirred up & turbid,
	he should dispel it:

♦ 974. ♦ “kodhātimānassa vasaṃ na gacche,	‘It’s on the side
mūlampi tesaṃ palikhañña tiṭṭhe.	of the Dark One.’
♦ athappiyaṃ vā pana appiyaṃ vā,	He shouldn’t come under the sway

addhā bhavanto abhisambhaveyya.	of anger or pride.
	Having dug up their root
	he would stand firm.
	Then, when prevailing
	—yes—
	he’d prevail over notions of dear & undear.

♦ 975. ♦ “paññaṃ purakkhatvā kalyāṇapīti,	Deferring to discernment
vikkhambhaye tāni parissayāni.	enraptured with what’s admirable,
♦ aratiṃ sahetha sayanamhi pante,	he should overcome these dangers,
caturo sahetha paridevadhamme.	should conquer
	discontent
	in his isolated spot,
	should conquer
	these four
	thoughts of lament:

♦ 976. ♦ “kiṃsū asissāmi kuvaṃ vā VAR asissaṃ,	‘What will I eat,
dukkhaṃ vata settha kvajja sessaṃ.	or where will I eat?
♦ ete vitakke paridevaneyye,	How badly I slept.
vinayetha sekho aniketacārī.	Tonight where will I sleep?’
	These lamenting thoughts
	he should subdue—
	one under training,
♦ 977.	wandering without home.
♦ “annañca laddhā vasanañca kāle,	Receiving food & cloth
mattaṃ so jaññā idha tosanatthaṃ.	at appropriate times,
♦ so tesu gutto yatacāri gāme,	he should have a sense of enough
rusitopi vācaṃ pharusaṃ na vajjā.	for the sake of contentment.3
	Guarded in regard to these things
	going restrained into a village,
	even when harassed
	he shouldn’t say a harsh word.

♦ 978. ♦ “okkhittacakkhu na ca pādalolo,	With eyes downcast,
jhānānuyutto bahujāgarass.	& not footloose,
♦ upekkhamārabbha samāhitatto,	committed to jhāna,
takkāsayaṃ kukkucciyūpachinde.	he should be continually wakeful.4
	Arousing equanimity,
	centered within,
	he should cut off any penchant
	to conjecture or worry.

♦ 979. ♦ “cudito vacībhi satimābhinande,	When reprimanded with words,
sabrahmacārīsu khilaṃ pabhinde.	he should—mindful—
♦ vācaṃ pamuñce kusalaṃ nātivelaṃ,	rejoice;5
janavādadhammāya na cetayeyya.	should smash any rigidity
	toward his fellows in the holy life;
	should utter skillful words
	that are not untimely;
	should give no mind
	to the gossip people might say.

♦ 980. ♦ “athāparaṃ pañca rajāni loke,	And then there are in the world
yesaṃ satīmā vinayāya sikkhe.	the five kinds of dust
♦ rūpesu saddesu atho rasesu,	for whose subduing, mindful,
gandhesu phassesu sahetha rāgaṃ.	he should train:
	With regard to forms, sounds, tastes,
	smells, & tactile sensations
	he should conquer passion;

♦ 981. ♦ “etesu dhammesu vineyya chandaṃ,	with regard to these things
bhikkhu satimā suvimuttacitto.	he should subdue his desire.
	A monk, mindful,
♦ kālena so sammā dhammaṃ parivīmaṃsamāno,	his mind well released,
	contemplating the right Dhamma
∴	at the right times,
	on coming
♦ ekodibhūto vihane tamaṃ so”ti.	to oneness6
	should annihilate
	darkness,”
	the Blessed One said.
♦ sāriputtasuttaṃ soḷasamaṃ niṭṭhitaṃ.	vv. 955–975

Notes

1. The Buddha spent his next-to-last lifetime in the Tusita heaven, one of the highest levels on the sensual plane.

2.The fact that the Buddha answers this question in a straightforward

manner illustrates the point that abandoning habits and practices

does not mean having undefined precepts or practices—or no precepts or practices at all.

See Sn 4:13, note 3.

3. See AN 4:28, AN 4:37, and AN 7:64.

4. See AN 4:37.

5. See Dhp 76–77.

6. Ekodi-bhūto. A quality of concentration attained in the second jhāna.

See also: SN 35:117; SN 35:200; AN 4:28; Thag 3:8; Thag 5:8; Thag 6:2; Thag 18

aṭṭhakavaggo catuttho	(end of 4th of 5 vaggas)

♦ niṭṭhito.	(finished)

❧

8 – (summary of 16 sutta titles for reciter monks doing checksum)

♦ tassuddānaṃ —
♦ kāmaṃ guhañca duṭṭhā ca,
suddhañca paramā jarā.
♦ metteyyo ca pasūro ca,
māgaṇḍi purābhedanaṃ.
♦ kalahaṃ dve ca byūhāni VAR,
punadeva tuvaṭṭakaṃ.
♦ attadaṇḍavaraṃ suttaṃ,
therapuṭṭhena VAR soḷasa.
♦ iti etāni suttāni,
sabbānaṭṭhakavaggikāti.

9 – KN Snp vagga 5 of 5

10 – 5. pārāyana-vaggo (to-the-far-shore-chapter)

all

♦ suttanipātapāḷi (cst4 pali)	(derived from Thanissaro Bhikkhu Eng. Trans.)
♦ 5. pārāyana-vaggo	V : The To-the-Far-Shore Chapter (Pārāyana Vagga)

10.1 – Introduction

all

Sixteen brahman ascetics—students of a teacher named Bāvarī—approach

the Buddha with questions on the goal of his teaching and how to attain it.

From their questions, it is obvious that some of them,

at least, are quite advanced in their meditation practice.

Tradition tells us that the first fifteen of the ascetics attained

arahantship immediately after the Buddha answered their questions.

As for the sixteenth—Piṅgiya—Nd II tells us that after his questions were answered he attained the Dhamma Eye,

a term that usually means stream-entry.

The commentary to Nd II, however, interprets it as meaning that he became a non-returner.

A recurrent image in these dialogues is of life as a flood—a flood of birth,

aging, and death; sorrow and lamentation; stress and suffering.

The purpose of spiritual practice is to find a way across the flood to the safety of the far shore.

This image explains the frequent reference to finding a way past

entanglements—the flotsam and jetsam swept along by the flood

that may prevent one’s progress; and to the desire to be without

acquisitions—the unnecessary baggage that could well cause one to sink midstream.

There is evidence that these sixteen dialogues were highly regarded

right from the very early centuries of the Buddhist tradition.

As concise statements of profound teachings particular to Buddhism,

they sparked an attitude of devotion coupled with the desire to understand their more cryptic passages.

Most of Nd II, a late addition to the Pali Canon,

is devoted to explaining them in detail.

Five suttas—one in the Saṁyutta Nikāya,

four in the Aṅguttara—discuss specific verses in the set,

and a sixth sutta (AN 7:53) tells of a lay woman who made a

practice of rising before dawn to chant the Pārāyana—apparently the full set of sixteen dialogues.

Whether the Prologue and Epilogue had been added to the sixteen dialogues by her time or were added later,

no one knows.

Unlike the Aṭṭhaka Vagga, there is no extant version of the Pārāyana Vagga in any other Buddhist Canon.

However, several Sanskrit Buddhist texts quote passages from

the individual suttas it contains; and the Chinese Canon contains

at least thirteen passages that refer to the Pārāyana Vagga and/or quote passages from it.

So the Pārāyana is characterized by many of the same features that are used to argue for the antiquity of the Aṭṭhaka.

However, the case for its antiquity is rarely pressed,

perhaps because 5:3–4, 5:7, 5:10–11,

and 5:16 center on the issue of how to avoid rebirth.

If the Aṭṭhaka and Pārāyana are indeed early records of the Buddha’s teachings,

the Pārāyana would thus act as a necessary supplement to the Aṭṭhaka in that,

unlike the Aṭṭhaka, it explains why clinging and becoming are dangerous: They lead to the suffering of rebirth.

The discussions offered by the five suttas that quote the Pārāyana

Vagga show that even in cases where the meaning of a verse seems,

on first reading, fairly straightforward,

the culture in which they were composed encouraged looking for meanings that were not at all obvious on the surface.

For example, the last verse in 5:3 does not explicitly mention concentration practice,

and only hints at it in using the phrase “nothing perturbing,”

but the interpretations that the Buddha himself offers in AN 3:32

and AN 4:41 state that the verse was actually referring to very

advanced states of concentration practiced together with discernment.

These explanations should serve as warning that the culture of

the time gave a framework for understanding the verses that at present we can only guess at—a chastening thought.

To help bridge the cultural gap, the notes to this translation

offer extensive quotations from the five suttas mentioned above,

along with explanations from Nd II and the commentaries both to Sn and to Nd II where these seem useful.

KN Snp 5.1 vatthu-gāthā (prologue-verses)

♦ vatthugāthā (KN 5.55) n ♦ 982.	Prologue
♦ kosalānaṃ purā rammā,	From the delightful city of the Kosalans,
agamā dakkhiṇāpathaṃ.	a brahman [Bāvarī]
♦ ākiñcaññaṃ patthayāno,	who had mastered mantras,
brāhmaṇo manta-pāragū.	aspiring to nothingness,1
♦ 983.	went to the Southern country.
♦ so assakassa visaye,	He, in the land of Assaka,
aḷakassa VAR samāsane.	the neighborhood of Muḷaka,
♦ vasi godhāvarīkūle,	on the bank of the Godhāvarī,
uñchena ca phalena ca.	lived on gleanings & fruits.

♦ 984. ♦ tasseva upanissāya,	Close by was a large village.
gāmo ca vipulo ahu.	And with the income
♦ tato jātena āyena,	from that village
mahāyaññamakappayi.	he performed a great sacrifice.

♦ 985. ♦ mahāyaññaṃ yajitvāna,	Having sacrificed the great sacrifice,
puna pāvisi assamaṃ.	he returned again to his ashram.
♦ tasmiṃ paṭipaviṭṭhamhi,	As soon as he had entered there,
añño āgañchi brāhmaṇo.	another brahman came along:

♦ 986. ♦ ugghaṭṭa-pādo tasito VAR,	thirsty, with scratched feet,
paṅkadanto rajassiro.	dirty teeth, dusty head.
♦ so ca naṃ upasaṅkamma,	On arrival, he asked Bāvarī
satāni pañca yācati.	for five hundred [pieces of money].

♦ 987. ♦ tamenaṃ bāvarī disvā,	Bāvarī, on seeing him,
āsanena nimantayi.	invited him to sit down,
♦ sukhañca kusalaṃ pucchi,	asked after what is pleasant & skillful,
idaṃ vacanamabravi.	and said these words:

♦ 988. ♦ “yaṃ kho mama deyyadhammaṃ,	“Whatever of mine that could be given away,
sabbaṃ visajjitaṃ mayā.	I have disposed of entirely.
♦ anujānāhi me brahme,	Forgive me, brahman,
natthi pañcasatāni me”.	I don’t have five hundred.”

♦ 989. ♦ “sace me yācamānassa,	“If you don’t hand over
bhavaṃ nānupadassati.	to me when I ask,
♦ sattame divase tuyhaṃ,	within seven days,
muddhā phalatu sattadhā”.	may your head split into seven pieces.”

♦ 990. ♦ abhisaṅkharitvā kuhako,	Dissembling, the imposter
bheravaṃ so akittayi.	proclaimed threats.
♦ tassa taṃ vacanaṃ sutvā,	Hearing his words,
bāvarī dukkhito ahu.	Bāvarī was distressed.

♦ 991. ♦ ussussati anāhāro,	He wasted away, taking no food,
sokasallasamappito.	afflicted with the arrow of grief,
♦ athopi evaṃ cittassa,	and, with his mind this way,
jhāne na ramatī mano.	his heart found no delight in jhāna.

♦ 992. ♦ utrastaṃ dukkhitaṃ disvā,	Seeing him nervous & distressed,
devatā atthakāminī.	a devatā wishing his welfare,
♦ bāvariṃ upasaṅkamma,	approached Bāvarī
idaṃ vacanamabravi.	and said these words:

♦ 993. ♦ “na so muddhaṃ pajānāti,	“That imposter, wanting money,
kuhako so dhanatthiko.	doesn’t discern heads;
♦ muddhani muddhapāte vā,	has no knowledge of heads
ñāṇaṃ tassa na vijjati”.	or the splitting of heads.”

♦ 994.	Bāvarī:
♦ “bhotī carahi jānāsi,	“You, sir, surely know.
taṃ me akkhāhi pucchitā.	Explain to me when asked:
♦ muddhaṃ muddhādhipātañca,	heads & the splitting of heads.
taṃ suṇoma vaco tava”.	I will listen to your words.”

♦ 995.	The devatā:
♦ “ahampetaṃ na jānāmi,	“I too don’t know that.
ñāṇamettha na vijjati.	I don’t have that knowledge.
♦ muddhani muddhādhipāte ca,	Heads & the splitting of heads:
jinānaṃ hettha VAR dassanaṃ”.	That is surely the insight of Victors.”

♦ 996.	Bāvarī:
♦ “atha ko carahi jānāti,	“Then who knows surely
asmiṃ pathavimaṇḍale VAR .	in this circle of the earth,
♦ muddhaṃ muddhādhipātañca,	heads & the splitting of heads?
taṃ me akkhāhi devate”.	Explain that to me, devatā.”

♦ 997.	The devatā:
♦ “purā kapilavatthumhā,	“Gone forth from the city of Kapilavatthu,
nikkhanto lokanāyako.	the chief of the world,
♦ apacco okkāka-rājassa,	a descendant of King Okkāka,
Sakya-putto pabhaṅ-karo.	a Sakyan-son, a bringer of light:

♦ 998. ♦ “so hi brāhmaṇa sam-buddho,	He, brahman, is Rightly Self-Awakened,
Sabba-dhammāna pāragū.	gone to the far shore of all dhammas;
♦ sabb-ābhiññā-balap-patto,	attainer of all direct knowledges & strengths,
Sabba-dhammesu cakkhumā.	one with an Eye that sees all dhammas;
♦ sabba-kammak-khayaṃ patto,	attainer of the end of all action,
vimutto upadhikkhaye.	released in the ending of acquisitions.

♦ 999. ♦ “buddho so bhagavā loke,	He, the One with Eyes,
dhammaṃ deseti cakkhumā.	awakened, blessed, teaches the Dhamma.
♦ taṃ tvaṃ gantvāna pucchassu,	Going to him, you ask him.
so te taṃ byākarissati”.	He will answer you.”

♦ 1000. ♦ sam-buddhoti vaco sutvā,	Hearing the word “Self-Awakened,”
udaggo bāvarī ahu.	Bāvarī was exultant.
♦ sokassa tanuko āsi,	His grief subsided,

pītiñca vipulaṃ labhi.	and he gained abundant rapture.

♦ 1001. ♦ so bāvarī attamano udaggo,	So Bāvarī, gratified, exultant,
taṃ devataṃ pucchati vedajāto.	excited, asked the devatā:
♦ “katamamhi gāme nigamamhi vā pana,	“In which village or town,
katamamhi vā janapade lokanātho.	or in which country is the protector of the world?
♦ yattha gantvāna passemu VAR,	Going where can we pay homage
sam-buddhaṃ dvi-pad-uttamaṃ” VAR ,.	to the Self-Awakened One, supreme among two-footed beings?”

♦ 1002.	The devatā:
♦ “sāvatthiyaṃ kosalamandire jino,	“In Sāvatthī, the Kosalan city,
pahūtapañño varabhūrimedhaso.	is the Victor of vast discernment, of foremost deep intelligence.
♦ so sakyaputto vidhuro anāsavo,	He, a matchless Sakyan-son, effluent-free,
muddhādhipātassa vidū narāsabho”.	a bull among men, is an expert in the splitting of heads.”

♦ 1003. ♦ tato āmantayī sisse,	Then Bāvarī addressed his students,
brāhmaṇe mantapārage.	brahmans who had mastered the mantras,
♦ “etha māṇavā akkhissaṃ,	“Come, students, I will explain.
suṇātha vacanaṃ mama.	Listen to my words.

♦ 1004. ♦ “yasseso dullabho loke,	He whose appearance in the world
pātubhāvo abhiṇhaso.	is hard often to gain,
♦ svājja lokamhi uppanno,	has today arisen in the world,
sambuddho iti vissuto.	renowned as Self-Awakened.
♦ khippaṃ gantvāna sāvatthiṃ,	Going quickly to Sāvatthī,
passavho dvi-pad-uttamaṃ”.	see the one supreme among two-footed beings.”

♦ 1005.	The students:
♦ “kathaṃ carahi jānemu,	“But how, brahman, on seeing him,
disvā buddhoti brāhmaṇa.	will we know for sure that he’s the One Self-Awakened?
♦ a-jānataṃ no pabrūhi,	Tell us, who don’t know,
yathā jānemu taṃ mayaṃ”.	how we will know him.”

♦ 1006.	Bāvarī:
♦ “āgatāni hi mantesu,	“There have come down in the mantras
Mahā-purisa-lakkhaṇā.	the marks of a Great Man.
♦ dvattiṃsāni ca VAR byākkhātā,	Thirty-two are described in all,
samattā anupubbaso.	step by step.

♦ 1007. ♦ “yassete honti gattesu,	One in whose body
Mahā-purisa-lakkhaṇā.	are the marks of a Great Man
♦ dveyeva tassa gatiyo,	has two destinations.
tatiyā hi na vijjati.	There isn’t a third.

♦ 1008. ♦ “sace agāraṃ āvasati VAR,	If he dwells in a home,
vijeyya pathaviṃ imaṃ.	he will conquer this world
♦ a-daṇḍena a-satthena,	—without rod, without sword,
dhammenamanusāsati.	but with righteousness— he will rule.

♦ 1009. ♦ “sace ca so pabbajati,	But if he goes forth
agārā anagāriyaṃ.	from home into homelessness,
♦ vivaṭṭacchado VAR sam-buddho,	with his roof opened up,2 he will be Self-Awakened,
arahā bhavati anuttaro.	a worthy one unexcelled.

♦ 1010. ♦ “jātiṃ gottañca lakkhaṇaṃ,	Ask just in your heart about my caste & clan,
mante sisse punāpare.	mantras, other students,
♦ muddhaṃ muddhādhipātañca,	and about heads
manasāyeva pucchatha.	& the splitting of heads.

♦ 1011. ♦ “anāvaraṇadassāvī,	If he is awakened,
yadi buddho bhavissati.	seeing without obstruction,
♦ manasā pucchite pañhe,	he will answer in speech
vācāya vissajessati”.	the questions asked in your heart.”

♦ 1012. ♦ bāvarissa vaco sutvā,	Having heard Bāvarī’s words,
sissā soḷasa brāhmaṇā.	sixteen brahman students—
♦ ajito tissametteyyo,	Ajita, Tissa-metteyya,
puṇṇako atha mettagū.	Puṇṇaka & Mettagū,

♦ 1013. ♦ dhotako upasīvo ca,	Dhotaka & Upasīva,
nando ca atha hemako.	Nanda & Hemaka,
♦ todeyyakappā dubhayo,	Todeyya & Kappa,
jatukaṇṇī ca paṇḍito.	the wise Jatukaṇṇin,

♦ 1014. ♦ bhadrāvudho udayo ca,	Bhadrāvudha & Udaya,
posālo cāpi brāhmaṇo.	Posāla the brahman,
♦ mogharājā ca medhāvī,	Mogharāja the intelligent,
piṅgiyo ca mahāisi.	and Piṅgiya the great seer—

♦ 1015. ♦ paccekagaṇino sabbe,	all with their own groups,
Sabba-lokassa vissutā.	famed in all the world,
♦ jhāyī jhāna-ratā dhīrā,	endowed with jhāna, delighting in jhāna,
pubbavāsanavāsitā.	Enlightened, perfume with perfumes3 from previous lives,

♦ 1016. ♦ bāvariṃ abhivādetvā,	having bowed down to Bāvarī
katvā ca naṃ padakkhiṇaṃ.	and performed circumambulation,
♦ jaṭājinadharā sabbe,	left, setting out for the North,
pakkāmuṃ uttarāmukhā.	wearing coiled hair & deer-skins:

♦ 1017. ♦ aḷakassa patiṭṭhānaṃ,	first to the establishment of Muḷaka,
purimāhissatiṃ VAR tadā.	then to Māhissatī,
♦ ujjeniñcāpi gonaddhaṃ,	Ujjenī, Gonaddhā,
vedisaṃ vanasavhayaṃ.	Vedisā, Vanasa,

♦ 1018. ♦ kosambiñcāpi sāketaṃ,	to Kosambī & Sāketa,
sāvatthiñca puruttamaṃ.	to Sāvatthī, the supreme city,
♦ setabyaṃ kapilavatthuṃ,	to Setabya, Kapilavatthu,
kusinārañca mandiraṃ.	the city of Kusinārā,

♦ 1019. ♦ pāvañca bhoganagaraṃ,	to Pāva, Bhoganagara,

vesāliṃ māgadhaṃ puraṃ.	to Vesālī, the city of the Magadhans,
♦ pāsāṇakaṃ cetiyañca,	and then to the Pāsāṇaka shrine,
ramaṇīyaṃ mano-ramaṃ.	refreshing & lovely.

♦ 1020. ♦ tasitovudakaṃ sītaṃ,	Like a thirsty man for cool water,
mahālābhaṃva vāṇijo.	like a merchant for a great profit,
♦ chāyaṃ dhammābhitattova,	like one burning from heat for shade,
turitā pabbatamāruhuṃ.	quickly they climbed the mountain.

♦ 1021. ♦ bhagavā tamhi samaye,	And at that time, the Blessed One,
Bhikkhu-saṅghapurakkhato.	surrounded by the Saṅgha of monks,
♦ bhikkhūnaṃ dhammaṃ deseti,	was teaching the monks the Dhamma,
sīhova nadatī vane.	like a lion roaring in the forest.

♦ 1022. ♦ ajito addasa buddhaṃ,	Ajita saw the Self-Awakened One,
sataraṃsiṃ VAR va bhāṇumaṃ.	like the sun with radiance in beams,4
♦ candaṃ yathā pannarase,	like the moon come to fullness
pāripūriṃ upāgataṃ.	on the fifteenth day.

♦ 1023. ♦ athassa gatte disvāna,	Then, seeing the marks
paripūrañca byañjanaṃ.	complete in his body,
♦ ekamantaṃ ṭhito haṭṭho,	he stood to one side, overjoyed,
mano-pañhe a-pucchatha.	and in his heart asked the questions:

♦ 1024. ♦ “ādissa jammanaṃ VAR brūhi,	“Speak concerning his birth,
gottaṃ brūhi salakkhaṇaṃ VAR .	speak of his clan & marks,
♦ mantesu pāramiṃ brūhi,	speak of his perfection in the mantras,
kati vāceti brāhmaṇo”.	and how many brahmans does he teach?”

♦ 1025.	The Buddha:
♦ “vīsaṃ vassasataṃ āyu,	“His age is one hundred & twenty,
so ca gottena bāvarī.	and by clan, he is a Bāvarī.
♦ tīṇissa lakkhaṇā gatte,	Three are the marks in his body,
tiṇṇaṃ vedāna pāragū.	three the Vedas he’s mastered.

♦ 1026. ♦ “lakkhaṇe itihāse ca,	In the marks & oral traditions,
sanighaṇḍusakeṭubhe.	etymologies & rituals,
♦ pañcasatāni vāceti,	he teaches five hundred.
Sa-dhamme pāramiṃ gato”.	In his own doctrine he has reached perfection.”

♦ 1027.	Ajita:
♦ “lakkhaṇānaṃ pavicayaṃ,	“Proclaim them in detail—
bāvarissa nar-uttama.	Bāvarī’s marks—O man supreme,
♦ kaṅkhac-chida VAR pakāsehi,	cutter of craving,
mā no kaṅkhāyitaṃ ahu”.	don’t leave us in doubt.”

♦ 1028.	The Buddha:
♦ “mukhaṃ jivhāya chādeti,	“He can hide his face with his tongue,
uṇṇassa bhamukantare.	he has a tuft of hair between his brows,
♦ kosohitaṃ vatthaguyhaṃ,	his male organ is in a sheath:
evaṃ jānāhi māṇava”.	Know this, young brahman.”

♦ 1029. ♦ pucchañhi kiñci a-suṇanto,	Not hearing anything asked,
sutvā pañhe viyākate.	but hearing the questions answered,
♦ vicinteti jano sabbo,	all the people, excited,
vedajāto katañjalī.	with hands palm-to-palm over their hearts,

♦ 1030.	thought:
♦ “ko nu devo vā brahmā vā,	“What deva or Brahmā,
indo vāpi sujampati.	or Inda Sujampati5
♦ manasā pucchite pañhe,	asked those questions in his heart?
kametaṃ paṭibhāsati.	To whom did he [the Buddha] reply?”

♦ 1031.	Ajita:
♦ “muddhaṃ muddhādhipātañca,	“Bāvarī asked about heads
bāvarī paripucchati.	and the splitting of heads.
♦ taṃ byākarohi bhagavā,	Explain that, Blessed One.
kaṅkhaṃ vinaya no ise”.	Subdue our doubt, seer.”

♦ 1032.	The Buddha:
♦ “avijjā muddhāti jānāhi,	“Know the head to be ignorance,
vijjā muddhādhipātinī.	and the splitting of the head, knowledge
♦ saddhā-sati-samādhīhi,	connected with conviction, mindfulness, concentration,
Chanda-vīriyena saṃyutā”.	desire, & persistence.”

♦ 1033.	`
♦ tato vedena mahatā,	Then, with great joy,
santhambhitvāna māṇavo.	the young brahman, putting himself in order,
♦ ekaṃsaṃ ajinaṃ katvā,	arranging his deer-skin over one shoulder,
pādesu sirasā pati.	fell with his head at the Blessed One’s feet:

♦ 1034. ♦ “bāvarī brāhmaṇo bhoto,	“Master, One with Eyes,
saha sissehi mārisa.	Bāvarī the brahman,
♦ udagga-citto su-mano,	together with his students, dear sir—
pāde vandati cakkhuma”.	exultant in mind, happy at heart—
	venerate your feet.”

♦ 1035.	The Buddha:
♦ “sukhito bāvarī hotu,	“May he be happy, Bāvarī the brahman,
saha sissehi brāhmaṇo.	together with his students.
♦ tvañcāpi sukhito hohi,	And may you, too, be happy, young brahman,
ciraṃ jīvāhi māṇava.	and live a long time.

♦ 1036. ♦ “bāvarissa ca tuyhaṃ vā,	All doubts— Bāvarī’s
sabbesaṃ sabbasaṃsayaṃ.	and all of yours:
♦ katāvakāsā pucchavho,	Ask, now that I’ve given leave,
yaṃ kiñci manasicchatha”.	whatever you wish in your heart.”

♦ 1037. ♦ sam-buddhena kat-okāso,	Given leave by the Self-Awakened One,
nisīditvāna p-añjalī.	having sat to one side, hands palm-to-palm over his heart,

♦ ajito paṭhamaṃ pañhaṃ,	Ajita there addressed the first question
tattha pucchi tathāgataṃ.	to the Tathāgata.

♦ vatthugāthā niṭṭhitā.	vv. 976–1031

Notes

1. Reading ākiñcāññaṁ with the Thai text of Nd II and of SnA. The Thai text of the prologue here reads āciññaṁ, “practice, custom.” According to SnA, “nothingness” here means freedom from care. However, it might also mean the meditative state of the dimension of nothingness, and the post-mortem deva realm corresponding to that attainment. This would fit in with the fact that, in the following dialogues, two of his students—Upasīva and Posāla—appear to be familiar with this dimension in their meditation, and quiz the Buddha as to what to do after having attained it.

2. See Sn 2:13, note 3.

3. “Perfume” (vāsanā) here means traces of good qualities.

4. Following GD in interpreting vīta- here as meaning “straight.”

5. “Lord of the Well-born,” an epithet for Sakka, king of the devas of the Thirty-three.

❧

KN Snp 5.2 ajitamāṇava-pucchā (Ajita’s Questions)

♦ 1. ajitamāṇava-pucchā (KN 5.56)	5:1 Ajita’s Questions

♦ 1038. (iccāyasmā ajito)	Ajita:
♦ “kenassu nivuto loko,	With what is the world shrouded?
♦ kenassu na-p-pakāsati.	Because of what doesn’t it shine?
♦ kiss-ābhi-lepanaṃ brūsi,	With what is it smeared? Tell me.
kiṃsu tassa maha-b-bhayaṃ”.	What is its great danger & fear?

♦ 1039. (ajitāti bhagavā)	The Buddha:
♦ “avijjāya nivuto loko,	With ignorance the world is shrouded.
♦ vevicchā pamādā na-p-pakāsati.	Because of stinginess, heedlessness,1 it doesn’t shine.
♦ japp-ābhi-lepanaṃ brūmi,	With longing it’s smeared—I tell you.
dukkhamassa maha-b-bhayaṃ”.	Suffering-stress: its great danger & fear.

♦ 1040. (iccāyasmā ajito)	Ajita:
♦ “savanti sabbadhi sotā,	They flow every which way, the streams.2
♦ sotānaṃ kiṃ nivāraṇaṃ.	What is their blocking,
♦ sotānaṃ saṃvaraṃ brūhi,	what their restraint—tell me—
kena sotā pidhiyyare” VAR .	with what are they finally stopped?

♦ 1041. (ajitāti bhagavā)	The Buddha:
♦ “yāni sotāni lokasmiṃ,	Whatever streams there are in the world:
♦ sati tesaṃ nivāraṇaṃ.	Their blocking is mindfulness,
♦ sotānaṃ saṃvaraṃ brūmi,	mindfulness is their restraint—I tell you—
paññāyete pidhiyyare”.	with discernment they’re finally stopped.

♦ 1042. (iccāyasmā ajito)	Ajita:
♦ “paññā ceva sati yañca VAR,	Discernment & mindfulness,
♦ nāma-rūpañca mārisa.	name-&-form, dear sir:
♦ etaṃ me puṭṭho pa-brūhi,	Tell me, when asked this,
katthetaṃ uparujjhati”.	where are they brought to a halt?

♦ 1043.	The Buddha:
♦ “yametaṃ pañhaṃ apucchi,	This question you’ve asked, Ajita,
ajita taṃ vadāmi te.	I’ll answer it for you—
♦ yattha nāmañca rūpañca,	where name-&-form
asesaṃ uparujjhati.	are brought to a halt without trace:
♦ viññāṇassa nirodhena,	With the cessation of consciousness
etthetaṃ uparujjhati”.	they’re brought to a halt.3

♦ 1044.	Ajita:
♦ “ye ca saṅkhāta-dhammāse,	Those here who have fathomed the Dhamma,
ye ca sekhā puthū idha.	those who are learners, those who are run-of-the-mill:
♦ tesaṃ me nipako iriyaṃ,	When you, dear sir, astute,
puṭṭho pa-brūhi mārisa”.	are asked this, tell me their manner of life.4

♦ 1045.	The Buddha:
♦ “kāmesu nābhi-gijjheyya,	He should not hanker for sensual pleasures,
manasānāvilo siyā.	should be limpid in mind.
♦ kusalo sabba-dhammānaṃ,	Skilled in all mental qualities,
sato bhikkhu paribbaje”ti.	he, the monk, should wander mindfully.

♦ ajitamāṇava-pucchā paṭhamā niṭṭhitā.	vv. 1032–1039

Notes

1. The Thai edition notes that this word, in terms of the meter of the line, is excessive.

2. According to Nd II, the streams that ‘flow every which way’ are the streams of craving, views, conceit, defilement, corruption, and ignorance that flow out the six sense media. The first two lines in the translation of Ven. Ajita’s second set of questions (the first half-line in the Pali) is identical to the first half-line in Dhp 340.

3. See DN 11, DN 15, MN 49, and SN 12:67. Asaṅga, in the Yogācārabhūmi, quotes a Sanskrit translation of this sutta that inserts at this point the final question and answer, on the topic of how consciousness is brought to a halt, occurring at the end of the Pali version of Sn 5:14. A manuscript found in Turfan contains a Sanskrit version of this sutta that inserts the same question at the same point, and includes traces of other insertions as well.

4. In SN 12:31, the Buddha quotes this question to Ven. Sāriputta and asks him to answer it. With a little prodding, Ven. Sāriputta gives this extended answer, on which the Buddha places his seal of approval:

“One sees with right discernment that ‘this has come into being.’

Seeing with right discernment that ‘this has come into being,’ one practices for disenchantment with,

for dispassion toward, for the cessation of what has come into being.

One sees with right discernment that ‘it has come into being from this nutriment.’

Seeing with right discernment that ‘it has come into being from this nutriment,’ one practices for disenchantment with,

for dispassion toward, for the cessation of the nutriment by which it has come into being.

One sees with right discernment that ‘from the cessation of this nutriment,

what has come into being is subject to cessation.’

Seeing with right discernment that ‘from the cessation of this nutriment,

what has come into being is subject to cessation,’ one practices for disenchantment with,

for dispassion toward, for the cessation of what is subject to cessation.

This is how one is a learner.

“And how is one a person who has fathomed the Dhamma?

“One sees with right discernment that ‘this has come into being.’

Seeing with right discernment that ‘this has come into being,’ one is—through disenchantment,

dispassion, cessation, through lack of clinging/sustenance—released from what has come into being.

One sees with right discernment that ‘it has come into being from this nutriment.’

Seeing with right discernment that ‘it has come into being from this nutriment,’ one is—through disenchantment,

dispassion, cessation, through lack of clinging/sustenance—released from the nutriment by which it has come into being.

One sees with right discernment that ‘from the cessation of this nutriment,

what has come into being is subject to cessation.’

Seeing with right discernment that ‘from the cessation of this nutriment,

what has come into being is subject to cessation,’ one is—through disenchantment,

dispassion, cessation, through lack of clinging/sustenance—released from what is subject to cessation.

This is how one is a person who has fathomed the Dhamma.”

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KN Snp 5.3 tissa-metteyyamāṇava-pucchā (Tissa-metteyya’s Questions)

♦ 2. tissametteyyamāṇavapucchā (KN 5.57) n	5:2 Tissa-metteyya’s Questions

♦ 1046. (iccāyasmā tissametteyyo)	(Tissa-metteyya:)
♦ “kodha santusito loke,	Who here in the world is contented?
♦ kassa no santi iñjitā.	Who has no agitations?
♦ ko ubhantamabhiññāya,	What thinker knowing both sides,
majjhe mantā na lippati VAR .	doesn’t adhere in between?
♦ kaṃ brūsi mahāpurisoti,	Whom do you call a great person?
ko idha sibbinimaccagā”.	Who here has gone past the seamstress?—craving.

♦ 1047. (metteyyāti bhagavā)	The Buddha:
♦ “kāmesu brahmacariyavā,	He who in the midst of sensualities, follows the holy life,
♦ vīta-taṇho sadā sato.	always mindful, craving-free;
♦ saṅkhāya nibbuto bhikkhu,	the monk who is —through fathoming things—unbound:
tassa no santi iñjitā.	He has no agitations.

♦ 1048. ♦ “so ubh-antam-abhiññāya,	He, the thinker knowing both sides,
majjhe mantā na lippati.	doesn’t adhere in between.1
♦ taṃ brūmi mahā-purisoti,	He I call a great person.
so idha sibbinimaccagā”ti.	He here has gone past the seamstress: craving.2

♦ tissametteyyamāṇavapucchā dutiyā niṭṭhitā.	vv. 1040–1042

Notes

1. AN 6:61 reports a discussion among several elder monks as to what is meant in this poem by “both sides” and “in between.” Six of the elders express the following separate opinions:

a) Contact is the first side, the origination of contact the second side,

and the cessation of contact is in between.

b) The past is the first side, the future the second,

and the present is in between.

c) Pleasant feeling is the first side,

painful feeling the second, and neither-pleasant-nor-painful feeling is in between.

d) Name (mental phenomena) is the first side,

form (physical phenomena) the second,

and consciousness is in between.

e) The six internal sense media (eye,

ear, nose, tongue, body, intellect) are the first side,

the six external sense media (sights,

sounds, aromas, flavors, tactile sensations,

ideas) the second side, and consciousness is in between.

f) Self-identity is the first side, the origination of self-identity the second,

and the cessation of self-identity is in between.

The issue is then taken to the Buddha,

who states that all six interpretations are well-spoken,

but the interpretation he had in mind when speaking the poem was the first.

On the cessation of contact, see SN 35:117.

2. The image of craving as a seamstress also appears in Thag 14:2.

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KN Snp 5.4 puṇṇakamāṇava-pucchā (Puṇṇaka’s Questions)

♦ 3. puṇṇakamāṇava-pucchā (KN 5.58)	5:3 Puṇṇaka’s Questions

♦ 1049. (iccāyasmā puṇṇako)	(Puṇṇaka:)
♦ “anejaṃ mūla-dassāviṃ,	To the one unperturbed, who has seen the roots,1
♦ atthi VAR pañhena āgamaṃ.	I have come with a question.
♦ kiṃ nissitā isayo manujā,	Because of what have many human seers
khattiyā brāhmaṇā devatānaṃ.	—noble warriors, brahmans—
♦ yaññamakappayiṃsu puthūdha loke,	offered sacrifices to devas here in the world?2
pucchāmi taṃ bhagavā brūhi me taṃ”.	I ask you, Blessed One. Please tell me.

♦ 1050. (puṇṇakāti bhagavā)	The Buddha:
♦ “ye kecime isayo manujā,	Those many human seers
♦ khattiyā brāhmaṇā devatānaṃ.	—noble warriors, brahmans—
♦ yaññamakappayiṃsu puthūdha loke,	who have offered sacrifices to devas here in the world,
āsīsamānā puṇṇaka itthattaṃ VAR .	Puṇṇaka, hoping for more of this state of being,

♦ jaraṃ sitā yaññamakappayiṃsu”.	offered their sacrifices because of aging.

♦ 1051. (iccāyasmā puṇṇako)	Puṇṇaka:
♦ “ye kecime isayo manujā,	These many human seers
♦ khattiyā brāhmaṇā devatānaṃ.	—noble warriors, brahmans—
♦ yaññamakappayiṃsu puthūdha loke,	who have offered sacrifices to devas here in the world:
kaccissu te bhagavā yaññapathe appamattā.	Have they, Blessed One, heeding the path of sacrifice, dear sir,
♦ atāruṃ jātiñca jarañca mārisa,	crossed over birth & aging?
pucchāmi taṃ bhagavā brūhi me taṃ”.	I ask you, Blessed One. Please tell me.

♦ 1052. (puṇṇakāti bhagavā)	The Buddha:
♦ “āsīsanti thomayanti, abhijappanti juhanti.	They hoped for, liked, longed for, so they sacrificed—
♦ kāmābhijappanti paṭicca lābhaṃ,	they longed for sensuality, dependent on gain.
te yāja-yogā bhava-rāga-rattā.	I tell you: Those who take on the yoke of sacrifice, impassioned with the passion for becoming,

♦ nātariṃsu jātijaranti brūmi”.	have not crossed over birth & aging.3

♦ 1053. (iccāyasmā puṇṇako)	Puṇṇaka:
♦ “te ce nātariṃsu yāja-yogā,	If those who take on the yoke of sacrifice
♦ yaññehi jātiñca jarañca mārisa.	haven’t crossed over birth & aging,
♦ atha ko carahi deva-manussa-loke,	then who in the world, dear sir, of beings divine & human
atāri jātiñca jarañca mārisa.	has crossed over birth & aging?

♦ pucchāmi taṃ bhagavā brūhi me taṃ”.	I ask you, Blessed One. Please tell me.

♦ 1054. (puṇṇakāti bhagavā)	The Buddha:
♦ “saṅkhāya lokasmi paro-parāni VAR,	He who has fathomed the high & low in the world,
♦ yass-iñjitaṃ natthi kuhiñci loke.	for whom there is nothing perturbing in the world—
♦ santo vidhūmo anīgho nirāso,	evaporated,4 undesiring, untroubled, at peace—
atāri so jāti-jaranti brūmī”ti.	he, I tell you, has crossed over birth & aging.5

♦ puṇṇakamāṇavapucchā tatiyā niṭṭhitā.	vv. 1043–1048

Notes

1. Nd II cites three main ways in which the Buddha has seen the roots:

a) He has seen that greed, aversion, and delusion are the roots of what is unskillful,

and that lack of greed, lack of aversion,

and lack of delusion are the roots of what is skillful.

Nd II anchors this point with a reference to AN 6:39,

although its quote from that sutta contains two phrases not present in the sutta.

Where AN 6:39 reads, “It’s through action born of non-greed,

action born of non-aversion, action born of non-delusion that devas are discerned,

that human beings are discerned, or any other good destinations,” Nd II reads,

“It’s through action born of non-greed,

action born of non-aversion, action born of non-delusion that devas are discerned,

that human beings are discerned, or any other good destinations

for the production of a self-state [attabhāva] in a deva or a human being.”

Where AN 6:39 reads, “It’s through action born of greed,

action born of aversion, action born of delusion that hell is discerned,

that the animal womb is discerned, that the realm of hungry ghosts is discerned,

or any other bad destinations,” Nd II reads “It’s through action born of greed,

action born of aversion, action born of delusion that hell is discerned,

that the animal womb is discerned, that the realm of hungry ghosts is discerned,

or any other bad destinations for the production of a self-state in hell,

in the animal womb, or in the realm of hungry ghosts.”

If we assume that the extra phrases were originally not present in AN 6:39,

the question arises as to why they were added in Nd II.

One possible reason is that the compilers of Nd II may have been

bothered by AN 6:39’s suggestion that its list of good and bad destinations was not complete—e.g.,

that there could be other good destinations aside from the realms

of devas and human beings—so they tried to close off that possibility.

b) The Buddha has seen further that all unskillful qualities

are rooted in ignorance (here Nd II quotes a passage from SN 20:1: “All qualities that are unskillful,

that have a share in what’s unskillful,

that side with what’s unskillful, are rooted in ignorance and converge in ignorance.

From the uprooting of ignorance, they are all uprooted”).

The Buddha has also seen that all skillful qualities are rooted

in heedfulness (here Nd II quotes a passage found in SN 45:79–80,

SN 45:82, and SN 46:31: “All qualities that are skillful,

that have a share in what’s skillful,

that side with what’s skillful, are rooted in heedfulness,

converge in heedfulness, and heedfulness is foremost among them”).

c) The Buddha has also seen that ignorance is the root of all the factors of dependent co-arising.

For another sense in which the Buddha has seen the root,

see MN 1.

2. See Sn 3:4 for another answer to a very similar question.

3. On the issue of rebirth in the suttas, see The Truth of Rebirth.

4. According to Nd II, this means that one’s bodily, verbal, and mental misconduct have evaporated away, along with all one’s defilements.

5. AN 3:32 and AN 4:41 contain discussions of the last verse in this poem.

In AN 3:32, Ven.

Ānanda asks the Buddha, “Could it be that a monk could attain a concentration of such a sort such that,

with regard to this conscious body,

he would have no ‘I’-making or ‘mine’-making or obsession with conceit,

such that with regard to all external themes [topics of concentration]

he would have no ‘I’-making or ‘mine’-making or obsession with conceit,

and that he would enter & remain in the awareness-release &

discernment-release in which there is no ‘I’-making or ‘mine’-making or obsession with conceit?”

The Buddha answers that it is possible,

and that such a concentration can be attained when one is percipient in this way: “This is peace,

this is exquisite—the resolution of all fabrications; the relinquishment

of all acquisitions; the ending of craving; dispassion; cessation; unbinding.”

He then adds that it was in connection to this state of mind that he uttered the last verse in this poem.

In AN 4:41, the Buddha identifies four ways of developing concentration:

“There is the development of concentration that,

when developed & pursued, leads to a pleasant abiding in the here-&-now.

There is the development of concentration that,

when developed & pursued, leads to the attainment of knowledge & vision.

There is the development of concentration that,

when developed & pursued, leads to mindfulness & alertness.

There is the development of concentration that,

when developed & pursued, leads to the ending of the effluents.”

The Buddha then adds that he uttered the last verse of this poem

in connection with these four ways of developing concentration.

Although the verse does not mention concentration explicitly,

the use of the phrase, “nothing perturbing” is apparently a

reference to the states of concentration called imperturbable.

See MN 102, note 2, and MN 106, note 1.

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KN Snp 5.5 mettagūmāṇava-pucchā (mettagū's-questions)

♦ 4. mettagūmāṇava-pucchā (KN 5.59)	5:4 Mettagū’s Questions

♦ 1055. (iccāyasmā mettagū) ♦ “pucchāmi taṃ bhagavā brūhi me taṃ,	I ask you, Blessed One. Please tell me.
♦ maññāmi taṃ vedaguṃ bhāvit-attaṃ.	I regard you as an attainer-of-knowledge, developed in mind.
♦ kuto nu dukkhā samudāgatā ime,	From what have the many
ye keci lokasmim-an-eka-rūpā”.	forms of stress arisen in the world?

♦ 1056. (mettagūti bhagavā)	The Buddha:
♦ “dukkhassa ve maṃ pa-bhavaṃ a-pucchasi,	You ask me the source of stress.
♦ taṃ te pa-vakkhāmi yathā pajānaṃ.	I’ll tell it to you as one who discerns.
♦ upadhi-nidānā pa-bhavanti dukkhā,	From acquisition1 as cause the many forms of stress
ye keci lokasmim-an-eka-rūpā.	come into being in the world.

♦ 1057. ♦ “yo ve a-vidvā upadhiṃ karoti,	Whoever, unknowing, makes acquisitions
punap-punaṃ dukkham-upeti mando.	—the dullard— comes to stress again & again.
♦ tasmā pajānaṃ upadhiṃ na kayirā,	Therefore, discerning, you shouldn’t create acquisitions
dukkhassa jāti-p-pabhav-ānu-passī”.	as you stay focused on the birth & origin of stress.2

♦ 1058.	Mettagū:
♦ “yaṃ taṃ apucchimha akittayī no,	What we asked, you’ve expounded.
aññaṃ taṃ pucchāma VAR tadiṅgha brūhi.	Now we ask something else. Please tell us.
♦ kathaṃ nu dhīrā vitaranti oghaṃ,	How do the enlightened cross over the flood of
jātiṃ jaraṃ soka-pariddavañca.	birth & aging, lamentation & sorrow?
♦ taṃ me muni sādhu viyākarohi,	Please, sage, declare this to me
tathā hi te vidito esa dhammo”.	as this Dhamma has been known by you.

♦ 1059. (mettagūti bhagavā)	The Buddha:
♦ “kittayissāmi te dhammaṃ,	I will expound to you Dhamma
♦ diṭṭhe dhamme an-ītihaṃ.	—here-&-now, not quoted words—
♦ yaṃ viditvā sato caraṃ,	knowing which, living mindfully,
tare loke visattikaṃ”.	you’ll cross over beyond entanglement in the world.

♦ 1060.	Mettagū:
♦ “tañcāhaṃ abhinandāmi,	And I relish,
mahesi dhammam-uttamaṃ.	Great Seer, that Dhamma supreme,
♦ yaṃ viditvā sato caraṃ,	knowing which, living mindfully,
tare loke visattikaṃ”.	I’ll cross over beyond entanglement in the world.

♦ 1061. (mettagūti bhagavā)	The Buddha:
♦ “yaṃ kiñci sampajānāsi,	Whatever you’re alert to,
♦ uddhaṃ adho tiriyañcāpi majjhe.	above, below, across, in between3:
♦ etesu nandiñca nivesanañca,	Dispelling any delight, any entrenchment in those things,
panujja viññāṇaṃ bhave na tiṭṭhe.	consciousness should not take a stance in becoming.4

♦ 1062. ♦ “evaṃ-vihārī sato appamatto,	The monk who dwells thus —mindful, heedful—
bhikkhu caraṃ hitvā mamāyitāni.	letting go of his sense of mine,
♦ jātiṃ jaraṃ sokapariddavañca,	knowing right here would abandon
idheva vidvā pajaheyya dukkhaṃ”.	birth & aging, lamentation & sorrow, Stress.

♦ 1063.	Mettagū:
♦ “et-ābhinandāmi vaco mahesino,	I relish, Gotama, the Great Seer’s words
sukittitaṃ gotaman-ūpadhīkaṃ.	well-expounded, without acquisition,
♦ addhā hi bhagavā pahāsi dukkhaṃ,	for yes, Blessed One, you’ve abandoned stress
tathā hi te vidito esa dhammo.	as this Dhamma has been known by you.

♦ 1064. ♦ “te cāpi nūnappajaheyyu dukkhaṃ,	And they, too, would abandon stress
ye tvaṃ muni aṭṭhitaṃ ovadeyya.	those whom you, sage, would admonish unceasingly.
♦ taṃ taṃ namassāmi samecca nāga,	Having met you, I bow down to you, Nāga.
appeva maṃ bhagavā aṭṭhitaṃ ovadeyya”.	Perhaps you will admonish me unceasingly.

♦ 1065.	The Buddha:
♦ “yaṃ brāhmaṇaṃ vedagumābhijaññā,	Whoever you recognize as a brahman, an attainer-of-knowledge
akiñcanaṃ kāma-bhave a-sattaṃ.	possessing nothing, Unentangled in sensuality & becoming—
♦ addhā hi so oghamimaṃ atāri,	yes, he has crossed over this flood.
tiṇṇo ca pāraṃ a-khilo a-kaṅkho.	Having crossed to the far shore, he’s free from rigidity, free from doubt.

♦ 1066. ♦ “vidvā ca yo VAR vedagū naro idha,	And anyone who has realized, who is an attainer-of-knowledge here,
bhavābhave saṅgamimaṃ visajja.	having unentangled the bond to becoming and non-,5
♦ so vīta-taṇho anīgho nirāso,	free of craving, untroubled, undesiring
atāri so jātijaranti brūmī”ti.	—he, I tell you, has crossed over birth & aging.

♦ mettagūmāṇavapucchā catutthī niṭṭhitā.	vv. 1049–1060

Notes

1. On the meaning of “acquisition,” see Sn 3:12, note 2.

2. This verse is identical with the second set of verses in Sn 3:12.

3. Nd II gives six different valid interpretations for ‘above, below, across, in between’:

a) above = the future; below = the past; across and in between = the present,

b) above = the deva world; below = hell; across and in between = the human world,

c) above = skillfulness; below = unskillfulness; across and in between = indeterminate mental qualities,

d) above = the property of formlessness; below = the property

of sensuality; across and in between = the property of form,

e) above = feelings of pleasure; below = feelings of pain; across

and in between = feelings of neither pleasure nor pain,

f) above = the body from the feet on up; below = the body from

the crown of the head on down; across and in between = the middle of the body.

4. On unestablished consciousness, see SN 12:38, SN 12:63–64, SN 22:53–54, and 22:87. See also the discussion of this topic in The Paradox of Becoming, chapter 7.

5. Becoming and non-becoming (or dis-becoming) are the two most subtle objects of craving that lead on to continued existence—and suffering—in the round of birth and death. See Ud 3:10, Iti 49, and MN 49, note 10. See also, The Paradox of Becoming.

KN Snp 5.6 dhotakamāṇava-pucchā (d’s-questions)

♦ 5. dhotakamāṇavapucchā (KN 5.60)	5:5 Dhotaka’s Questions

♦ 1067. (iccāyasmā dhotako) ♦ “pucchāmi taṃ bhagavā brūhi me taṃ,	I ask you, Blessed One. Please tell me.
♦ vāc-ābhi-kaṅkhāmi mahesi tuyhaṃ.	I hope for your words, Great Seer.
♦ tava sutvāna nigghosaṃ,	Having heard your pronouncement,
sikkhe nibbānam-attano”.	I’ll train for my own unbinding.

♦ 1068. (dhotakāti bhagavā)	The Buddha:
♦ “tena-h-ātappaṃ karohi,	In that case, be ardent—
idheva nipako sato.	astute & mindful right here.
♦ ito sutvāna nigghosaṃ,	Then, having heard my pronouncement,
sikkhe nibbānam-attano”.	train for your own unbinding.

♦ 1069.	Dhotaka:
♦ “passām-ahaṃ deva-manussa-loke,	I see in the world of beings divine & human,
akiñcanaṃ brāhmaṇam-iriyamānaṃ.	a brahman who lives possessing nothing.
♦ taṃ taṃ namassāmi samanta-cakkhu,	I pay homage to him, the All-around Eye.1
pa-muñca maṃ sakka kathaṃ-kathāhi”.	From my perplexities, Sakyan, release me!

♦ 1070.	The Buddha:
♦ “nāhaṃ sahissāmi VAR pa-mocanāya,	No one in the world, Dhotaka,
Kathaṃ-kathiṃ dhotaka kañci loke.	can I release from perplexity.
♦ dhammañca seṭṭhaṃ abhi-jānamāno VAR,	But knowing the most excellent Dhamma,
evaṃ tuvaṃ oghamimaṃ taresi”.	you will cross over this flood.

♦ 1071.	Dhotaka:
♦ “anu-sāsa brahme karuṇāyamāno,	Teach with compassion, brahman,
Viveka-dhammaṃ yamahaṃ vijaññaṃ.	the Dhamma of seclusion so that I may know—
♦ yathāhaṃ ākāsova abyāpajjamāno,	so that I, unafflicted as space,
idheva santo asito careyyaṃ”.	may go about right here, Independent, at peace.

♦ 1072. (dhotakāti bhagavā)	The Buddha:
♦ “kittayissāmi te santiṃ,	I will expound to you peace
diṭṭhe dhamme an-ītihaṃ.	—here-&-now, not quoted words—
♦ yaṃ viditvā sato caraṃ,	knowing which, living mindfully,
tare loke visattikaṃ”.	you’ll go beyond entanglement in the world.

♦ 1073.	Dhotaka:
♦ “tañcāhaṃ abhinandāmi,	And I relish, Great Seer,
mahesi santim-uttamaṃ.	that peace supreme,
♦ yaṃ viditvā sato caraṃ,	knowing which, living mindfully,
tare loke visattikaṃ”.	I’ll go beyond entanglement in the world.

♦ 1074. (dhotakāti bhagavā)	The Buddha:
♦ “yaṃ kiñci sampajānāsi,	Whatever you’re alert to,
♦ uddhaṃ adho tiriyañcāpi majjhe.	above, below, across, in between:
♦ etaṃ viditvā saṅgoti loke,	Knowing it as a bond in the world,
Bhav-ābhavāya mākāsi taṇhan”ti.	don’t create craving for becoming or non-.2

♦ dhotakamāṇavapucchā pañcamī niṭṭhitā.	vv. 1061–1068

Notes

1. See Sn 2:12, note 2.

2. Craving for becoming and non-becoming are the two most subtle forms of craving that lead to continued existence—and suffering—in the round of birth and death. See Sn 5:4, note 5.

❧

KN Snp 5.7 upasīvamāṇavapucchā (u's-questions)

(FLIPT by frankk‍)

♦ 6. upasīvamāṇavapucchā (KN 5.61) n	5:6 Upasīva’s Questions

♦ 1075. (iccāyasmā upasīvo)	Upasīva:
♦ “eko ahaṃ sakka mahantam-oghaṃ,	Alone I (am), Sakyan, (with respect to the) great-flood,
♦ anissito no visahāmi tārituṃ.	With nothing to rely on, I can’t venture across.
♦ ārammaṇaṃ brūhi samanta-cakkhu,	(what is the) support? Tell me, all-around-eye,
yaṃ nissito oghamimaṃ tareyyaṃ”.	that (which can be) relied (upon for the) flood’s crossing?

♦ 1076. (upasīvāti bhagavā)	The Buddha:
♦ “ākiñcaññaṃ pekkhamāno satimā,	Nothingness observation; remembrance [of that Dharma],
♦ natthī-ti nissāya tarassu oghaṃ.	‘There isn’t,’ (by) relying (on that), (you should) cross-over (the) flood.
♦ kāme pahāya virato kathāhi,	sensuality; abandoning (that), abstaining (from) conversations,
Taṇhak-khayaṃ natta-mah-ābhi-passa” VAR .	craving’s-destruction; night-and-day – keep-watch (for that).

♦ 1077. (iccāyasmā upasīvo)	Upasīva:
♦ “sabbesu kāmesu yo vīta-rāgo,	all sensuality, one free-of-passion (for that),
♦ ākiñcaññaṃ nissito hitvā maññaṃ.	Nothingness; relying (on that), letting-go (of) all-else,
♦ saññā-vi-mokkhe parame vimutto VAR,	(among) Perception-emancipations, (this is the) highest emancipation:
tiṭṭhe nu so tattha anānu-yāyī” VAR .	staying {there} is he unaffected?

♦ 1078. (upasīvāti bhagavā)	The Buddha:
♦ “sabbesu kāmesu yo vītarāgo,	all sensuality, one free-of-passion (for that),
♦ ākiñcaññaṃ nissito hitvā maññaṃ.	Nothingness; relying (on that), letting-go (of) all-else,
♦ saññā-vi-mokkhe parame vimutto,	(among) Perception-emancipations, (this is the) highest emancipation:
tiṭṭheyya so tattha anānuyāyī”.	staying {there} he is unaffected.

♦ 1079.	Upasīva:
♦ “tiṭṭhe ce so tattha anānuyāyī,	(if) staying there unaffected,
pūgampi vassānaṃ samanta-cakkhu.	for many years, All-around Eye,
♦ tattheva so sītisiyā vimutto,	right there, would he be cooled & emancipated?
cavetha viññāṇaṃ tathā-vidhassa”.	Would his consciousness be like that?

♦ 1080. (upasīvāti bhagavā)	The Buddha:
♦ “accī yathā vāta-vegena khittā VAR,	(a) flame, just-as-if (by) wind-force overthrown
♦ atthaṃ paleti na upeti saṅkhaṃ.	goes to an end that cannot be classified,
♦ evaṃ munī nāma-kāyā vimutto,	Like-that (the) sage, (from the) name-body (is) emancipated,
atthaṃ paleti na upeti saṅkhaṃ”.	goes to an end that cannot be classified,

♦ 1081.	Upasīva:
♦ “atthaṅ-gato so uda vā so natthi,	(with) end-gone-to, (does) he exist (or) he not-exist?
udāhu ve sassatiyā a-rogo.	or is he (for) eternity free-of-disease?
♦ taṃ me munī sādhu viyā-karohi,	Please, sage, declare this to me
tathā hi te vidito esa dhammo”.	since you’ve known this Dharma.

♦ 1082. (upasīvāti bhagavā)	The Buddha:
♦ “atthaṅ-gatassa na pamāṇa-matthi,	One who has reached the end has no criterion
♦ yena naṃ vajjuṃ taṃ tassa natthi.	by which anyone would say that—for him it doesn’t exist.
♦ sabbesu dhammesu samohatesu,	When all dharmas are done away with,5
samūhatā vāda-pathāpi sabbe”ti.	all means of speaking are done away with as well.

♦ upasīvamāṇavapucchā chaṭṭhī niṭṭhitā.	vv. 1069–1076

❧

§1.1 – KN Snp 5.7, trans. Ṭhānissaro Bhikkhu‍

Alone, Sakyan, with nothing to rely on,

I can’t venture across

the great flood.

Tell me, All-around Eye,

the support to rely on

for crossing over this flood.

The Buddha:

Mindfully focused on nothingness,1

relying on ‘There isn’t,’

you should cross over the flood.

Abandoning sensuality,

abstaining from conversations,

keep watch for the ending of

craving, night & day.

Upasīva:

One free from passion

for all sensuality

relying on nothingness, letting go of all else,

released in the highest emancipation of perception:

Does he stay there unaffected?

The Buddha:

One free from passion

for all sensuality

relying on nothingness, letting go of all else,

released in the highest emancipation of perception:

He stays there unaffected.

Upasīva:

If, All-around Eye, he stays there,

unaffected for many years,

right there

would he be cooled & released?

Would his consciousness be like that?

The Buddha:

As a flame overthrown by the force of the wind

goes to an end

that cannot be classified,2

so the sage freed from the name-body3

goes to an end

that cannot be classified.

Upasīva:

One who has reached the end:

Does he not exist,

or is he for eternity

free from dis-ease?

Please, sage, declare this to me

as this phenomenon has been known by you.

The Buddha:

One who has reached the end

has no criterion4

by which anyone would say that—

for him it doesn’t exist.

When all phenomena are done away with,5

all means of speaking

are done away with as well.

vv.

1069–1076

Notes

1. “Nothingness” here denotes the dimension of nothingness, one of the four levels of mental absorption on formless themes. One attains this level, after surmounting the dimension of the infinitude of consciousness, by focusing on the perception, “There is nothing.” MN ²⁶ tells us that Āḷāra Kālāma, the Buddha’s first teacher when the latter was still a Bodhisatta, had attained this level of mental absorption and had thought that it was the highest possible attainment. The Bodhisatta left him upon realizing that it was not true liberation from stress and suffering. Nevertheless, the dimension of nothingness can be used as a basis for the insight leading to that liberation. On this point, see Sutta Nipāta ^5.14, below, and AN ^9.36. On the strategy of relying on the formless states to cross over the flood, see MN ⁵², MN ¹⁰⁶, MN ¹¹¹, and AN ^9.36.

2. For a discussion of this passage in light of early Buddhist theories of fire, see The Mind Like Fire Unbound, chapter 1.

3. Nāma-kāya = mental activities of all sorts.

4. For a discussion of the meaning of “criterion” in this passage, see The Mind Like Fire Unbound, chapter 1. On the Tathāgata as being undescribable, see Skill in Questions, chapter 9 and appendix 4.

5. This is one of the passages in the Canon that treats unbinding, not as a phenomenon (dhamma), but as the end of phenomena. On this point, see AN ^3.137 note 1.

❧

KN Snp 5.8 nandamāṇava-pucchā (n's-questions)

♦ 7. nandamāṇavapucchā (KN 5.62) n	5:7 Nanda’s Questions

♦ 1083. (iccāyasmā nando) ♦ “santi loke munayo,	There are in the world sages,
♦ janā vadanti tayidaṃ kathaṃsu.	they say —in what way?
♦ ñāṇūpapannaṃ no muniṃ VAR vadanti,	Do they call one a sage for possessing knowledge
udāhu ve jīvitenūpapannaṃ”.	or possessing a way of life?

♦ 1084.	The Buddha:
♦ “na diṭṭhiyā na sutiyā na ñāṇena, (na sīlabbatena) VAR	Not on account of his views, Learning, or knowledge
♦ munīdha nanda kusalā vadanti.	do the skilled here, Nanda, call one a sage.
♦ visenikatvā anīghā nirāsā,	Those who live Disarmed, Undesiring, Untroubled:
caranti ye te munayoti brūmi”.	Those, I say, are called sages.

♦ 1085. (iccāyasmā nando)	Nanda:
♦ “ye kecime samaṇa-brāhmaṇāse,	Whatever brahmans & contemplatives
♦ diṭṭha-s-sutenāpi VAR vadanti suddhiṃ.	describe purity in terms of views & learning,
♦ sīlabbatenāpi vadanti suddhiṃ,	describe purity in terms of habits & practices,
anekarūpena vadanti suddhiṃ.	describe purity in terms of manifold ways:
♦ kaccissu te bhagavā tattha yatā carantā,	Have they, dear sir, living there in that way,
atāru jātiñca jarañca mārisa.	crossed over birth & aging?

♦ pucchāmi taṃ bhagavā brūhi me taṃ”.	I ask you, Blessed One. Please tell me.

♦ 1086. (nandāti bhagavā)	The Buddha:
♦ “ye kecime samaṇa-brāhmaṇāse,	Whatever brahmans & contemplatives
♦ diṭṭha-s-sutenāpi vadanti suddhiṃ.	describe purity in terms of views & learning,
♦ sīlabbatenāpi vadanti suddhiṃ,	describe purity in terms of habits & practices,
anekarūpena vadanti suddhiṃ.	describe purity in terms of manifold ways:
♦ kiñcāpi te tattha yatā caranti,	None of them, living there in that way,
nāriṃsu jāti-jaranti brūmi”.	I tell you, have crossed over birth & aging.

♦ 1087. (iccāyasmā nando)	Nanda:
♦ “ye kecime samaṇa-brāhmaṇāse,	Whatever brahmans & contemplatives
♦ diṭṭha-s-sutenāpi vadanti suddhiṃ.	describe purity in terms of views & learning,
♦ sīlabbatenāpi vadanti suddhiṃ,	describe purity in terms of habits & practices,
anekarūpena vadanti suddhiṃ.	describe purity in terms of manifold ways:
♦ te ce muni VAR brūsi an-ogha-tiṇṇe,	If, sage, as you say, they’ve not crossed over the flood,
atha ko carahi deva-manussa-loke.	then who in the world of beings divine & human,
♦ atāri jātiñca jarañca mārisa,	dear sir, has crossed over birth & aging?
pucchāmi taṃ bhagavā brūhi me taṃ”.	I ask you, Blessed One. Please tell me.

♦ 1088. (nandāti bhagavā)	The Buddha:
♦ “nāhaṃ sabbe samaṇa-brāhmaṇāse,	I don’t say that all brahmans & contemplatives
♦ jāti-jarāya nivutāti brūmi.	are shrouded in birth & aging.
♦ ye sīdha diṭṭhaṃva sutaṃ mutaṃ vā,	Those here who’ve abandoned what’s seen, heard, & sensed,
sīlabbataṃ vāpi pahāya sabbaṃ.	habits & practices1 —all—
♦ an-ekarūpampi pahāya sabbaṃ,	who’ve abandoned their manifold ways —again, all—
taṇhaṃ pariññāya an-āsavāse.	who, comprehending craving, are effluent-free:

♦ te ve narā oghatiṇṇāti brūmi”.	They are the ones, I tell you, who’ve crossed over the flood.

♦ 1089.	Nanda:
♦ “et-ābhinandāmi vaco mahesino,	I relish, Gotama, the Great Seer’s words
sukittitaṃ gotaman-ūpadhīkaṃ.	well-expounded, without acquisition.
♦ ye sīdha diṭṭhaṃ va sutaṃ mutaṃ vā,	Those here who’ve abandoned what’s seen, heard, & sensed,
sīlabbataṃ vāpi pahāya sabbaṃ.	habits & practices —all—
♦ an-ekarūpampi pahāya sabbaṃ,	who’ve abandoned their manifold ways —again, all—
taṇhaṃ pariññāya an-āsavāse.	who, comprehending craving, are effluent-free:

♦ ahampi te oghatiṇṇāti brūmī”ti.	I, too, say they’ve crossed over the flood.

♦ nandamāṇavapucchā sattamā niṭṭhitā.	vv. 1077–1083

Note

1. For a discussion of the abandoning of habits and practices, see The Mind Like Fire Unbound, chapters 3 and 4, and The Paradox of Becoming, chapter 4.

❧

KN Snp 5.9 hemakamāṇava-pucchā (h's-questions)

♦ 8. hemakamāṇavapucchā (KN 5.63)	5:8 Hemaka’s Question

♦ 1090. (iccāyasmā hemako) ♦ “ye me pubbe viyākaṃsu,	In the past,
♦ huraṃ gotama-sāsanā.	before hearing Gotama’s message,
♦ iccāsi iti bhavissati,	when anyone explained ‘It is,’ ‘It will be,’
sabbaṃ taṃ itihītihaṃ.	all that was hearsay, quotation marks.
♦ sabbaṃ taṃ takka-vaḍḍhanaṃ,	All that promoted conjecture
nāhaṃ tattha abhiramiṃ.	and gave me no pleasure.

♦ 1091. ♦ “tvañca me dhamma-makkhāhi,	Now, sage, teach me the Dhamma
Taṇhā-nigghātanaṃ muni.	demolishing craving,
♦ yaṃ viditvā sato caraṃ,	knowing which, living mindfully,
tare loke visattikaṃ”.	one would cross over beyond entanglement in the world.

♦ 1092.	The Buddha:
♦ “idha diṭṭha-suta-muta-viññātesu,	Here, Hemaka, with regard to things dear
piyarūpesu hemaka.	—seen, heard, sensed, & cognized—
♦ chanda-rāga-vinodanaṃ,	there is: the dispelling of passion & desire,
Nibbāna-padam-accutaṃ.	the unfallen, undying1 state of unbinding.

♦ 1093. ♦ “etad-aññāya ye satā,	Those knowing this, mindful,
Diṭṭha-dhamm-ābhi-nibbutā.	fully unbound in the here-&-now,
♦ upasantā ca te sadā,	are always2 calmed,
tiṇṇā loke visattikan”ti.	have crossed over beyond entanglement in the world.

♦ hemakamāṇavapucchā aṭṭhamā niṭṭhitā.	vv. 1084–1087

Notes

1. “Unfallen, undying”: two meanings of the word, accuta.

2. Reading sadā with the Burmese, Sri Lankan, and PTS editions. The Thai edition read satā, mindful, but this is a repetition of satā in the previous line, something that Pali poetry tends to avoid except for purposes of emphasis.

KN Snp 5.10 todeyyamāṇava-pucchā (t's-questions)

♦ 9. todeyyamāṇavapucchā (KN 5.64)	5:9 Todeyya’s Questions

♦ 1094. (iccāyasmā todeyyo) ♦ “yasmiṃ kāmā na vasanti,	One in whom no sensualities dwell;
♦ taṇhā yassa na vijjati.	in whom no craving is found;
♦ kathaṃ-kathā ca yo tiṇṇo,	who has crossed over perplexity—
vimokkho tassa kīdiso”.	his emancipation: What is it like?

♦ 1095. (todeyyāti bhagavā)	The Buddha:
♦ “yasmiṃ kāmā na vasanti,	One in whom no sensualities dwell;
♦ taṇhā yassa na vijjati.	in whom no craving is found;
♦ kathaṃ-kathā ca yo tiṇṇo,	who has crossed over perplexity—
vimokkho tassa nāparo”.	his emancipation is not other than that.1

♦ 1096.	Todeyya:
♦ “nirāsaso so uda āsasāno,	Is he without desire, or desiring?
paññāṇavā so uda paññakappī.	Discerning or still acquiring discernment?
♦ muniṃ ahaṃ sakka yathā vijaññaṃ,	Describe the sage to me, Sakyan,
taṃ me viyācikkha samanta-cakkhu”.	All-around Eye, so that I may recognize what he is like.

♦ 1097.	The Buddha:
♦ “nirāsaso so na ca āsasāno,	He’s without desire, not desiring;
paññāṇavā so na ca paññakappī.	discerning, not still acquiring discernment.
♦ evampi todeyya muniṃ vijāna,	Recognize the sage, Todeyya,
a-kiñcanaṃ kāma-bhave asattan”ti.	as having nothing, Unentangled in sensuality & becoming.

♦ todeyyamāṇavapucchā navamā niṭṭhitā.	vv. 1088–1091

Note

1. Nd IIA: The ending of craving is, in and of itself, emancipation. See SN 43.

KN Snp 5.11 kappamāṇava-pucchā (k's-questions)

♦ 10. kappamāṇavapucchā (KN 5.65)	5:10 Kappa’s Question

♦ 1098. (iccāyasmā kappo) ♦ “majjhe sarasmiṃ tiṭṭhataṃ,	For one stranded in the middle of the lake,
♦ oghe jāte maha-b-bhaye.	in the flood of great danger—birth—
♦ jarā-maccu-paretānaṃ,	overwhelmed with aging & death:
dīpaṃ pabrūhi mārisa.	Tell me the island, dear sir,
♦ tvañca me dīpa-makkhāhi,	and show me the island
yathāyidaṃ nāparaṃ siyā”.	so that this may not happen again.

♦ 1099. (kappāti bhagavā)	The Buddha:
♦ “majjhe sarasmiṃ tiṭṭhataṃ,	For one stranded in the middle of the lake,
♦ oghe jāte maha-b-bhaye.	in the flood of great danger—birth—
♦ jarā-maccu-paretānaṃ,	overwhelmed with aging & death,
dīpaṃ pabrūmi kappa te.	Kappa, I will tell you the island.1

♦ 1100. ♦ “a-kiñcanaṃ anādānaṃ,	Having nothing, free of clinging:
etaṃ dīpaṃ anāparaṃ.	That is the island, there is no other.
♦ nibbānaṃ iti VAR naṃ brūmi,	That’s unbinding, I tell you,
Jarā-maccu-parik-khayaṃ.	the total ending of aging & death.

♦ 1101. ♦ “etad-aññāya ye satā,	Those knowing this, mindful,
Diṭṭha-dhamm-ābhi-nibbutā.	fully unbound in the here-&-now,
♦ na te māra-vasānugā,	don’t serve as Māra’s servants,
na te mārassa paddhagū”ti VAR .	don’t come under Māra’s sway.2

♦ kappamāṇavapucchā dasamā niṭṭhitā.	vv. 1092–1095

Notes

1. On the Dhamma as an island, see DN 16.

2. On Māra’s sway, see SN 4:19, SN 35:115, SN 35:189, and SN 35:199.

❧

KN Snp 5.12 jatukaṇṇimāṇava-pucchā (j's questions)

♦ 11. jatukaṇṇimāṇavapucchā (KN 5.66)	5:11 Jatukaṇṇin’s Question

♦ 1102. (iccāyasmā jatukaṇṇi) ♦ “sutvān-ahaṃ vī-rama-kāma-kāmiṃ,	Hearing, hero, of one with no desire for sensuality,
♦ oghātigaṃ puṭṭhuma-kāma-m-āgamaṃ.	I’ve come to ask the one gone beyond the flood, sensuality-free:
♦ santi-padaṃ brūhi sahaja-netta,	Tell me the state of peace,
yathātacchaṃ bhagavā brūhi me taṃ.	Blessed One, Simultaneous Eye.1

♦ 1103. ♦ “bhagavā hi kāme abhibhuyya iriyati,	Tell me as it actually is. For the Blessed One lives having conquered sensuality,
ādiccova pathaviṃ tejī tejasā.	as the radiant sun, in its radiance, the earth.
♦ paritta-paññassa me bhūri-pañña,	Limited my discernment, O Deeply Discerning.
ācikkha dhammaṃ yamahaṃ vijaññaṃ.	Teach me to know the Dhamma,

♦ jāti-jarāya idha vip-pahānaṃ”.	the abandoning here of birth & aging.

♦ 1104.	The Buddha:
♦ “kāmesu vinaya gedhaṃ,	Subdue greed for sensuality,
(jatukaṇṇīti bhagavā) nekkhammaṃ daṭṭhu khemato.	& see renunciation as rest.
♦ uggahītaṃ nirattaṃ vā,	Let there be nothing grasped
mā te vijjittha kiñcanaṃ.	or rejected by you.

♦ 1105. ♦ “yaṃ pubbe taṃ visosehi,	Burn up what’s before,
pacchā te māhu kiñcanaṃ.	and have nothing for after.
♦ majjhe ce no gahessasi,	If you don’t grasp
upasanto carissasi.	at what’s in between,2
	you will go about, calm.

♦ 1106. ♦ “sabbaso nāma-rūpasmiṃ,	One completely devoid of greed
Vīta-gedhassa brāhmaṇa.	for name-&-form, brahman,
♦ āsavāssa na vijjanti,	Has no effluents
yehi maccuvasaṃ vaje”ti.	by which he would go under Māra’s sway.

♦ jatukaṇṇimāṇavapucchā ekādasamā niṭṭhitā.	vv. 1096–1100

Notes

1. According to Nd II, the Buddha is called the Simultaneous Eye because the Eye of his omniscience arose simultaneously with his awakening to Buddhahood. It’s hardly likely, though, that Jatukaṇṇin would have this idea in mind when speaking to the Buddha for the first time. More likely, he might be alluding to the idea that the Buddha is able to see things, and to understand them for what they are, the moment they arise.

2. According to Nd II, ‘before’ stands for defilements related to the past, ‘after’ for defilements related to the future, and ‘in between’ for the five aggregates—form, feeling, perception, thought-fabrications, sensory consciousness—in the present.

❧

KN Snp 5.13 bhadrāvudhamāṇava-pucchā (b's-questions)

♦ 12. bhadrāvudhamāṇavapucchā (KN 5.67)	5:12 Bhadrāvudha’s Question

♦ 1107. (iccāyasmā bhadrāvudho)	I entreat the one who has
♦ “okañjahaṃ taṇha-c-chidaṃ anejaṃ,	abandoned home—cutting through craving, unperturbed;
♦ nandiñjahaṃ oghatiṇṇaṃ vimuttaṃ.	abandoned delight—crossed over the flood, released;
♦ kappañjahaṃ abhiyāce sumedhaṃ,	abandoned theory—very intelligent:
sutvāna nāgassa apanamissanti ito.	Having heard the Nāga, they will leave—

♦ 1108. ♦ “nānājanā janapadehi saṅgatā,	the many gathered from many lands, hero,
tava vīra vākyaṃ abhikaṅkhamānā.	in hopes of your words.
♦ tesaṃ tuvaṃ sādhu viyākarohi,	So tell them, please,
tathā hi te vidito esa dhammo”.	how this Dhamma has been known to you.

♦ 1109. (bhadrāvudhāti bhagavā)	The Buddha:
♦ “ādāna-taṇhaṃ vinayetha sabbaṃ,	Subdue craving & grasping—all—
♦ uddhaṃ adho tiriyañcāpi majjhe.	above, below, across, in between.1
♦ yaṃ yañhi lokasmim-upādiyanti,	For whatever people cling to in the world,
teneva māro anveti jantuṃ.	it’s through that that Māra pursues them.

♦ 1110. ♦ “tasmā pajānaṃ na upādiyetha,	So a monk, mindful, seeing these people
bhikkhu sato kiñcanaṃ sabba-loke.	entangled in grasping
♦ ādānasatte iti pekkhamāno,	as entangled in Death’s realm,
pajaṃ imaṃ maccudheyye visattan”ti.	should cling to nothing
	in all the world, every world.

♦ bhadrāvudhamāṇavapucchā dvādasamā niṭṭhitā.	vv. 1101–1104

Note

1. For Nd II’s discussion of the various meanings of the objects of craving “above, below, across, in between,” see Sn 5:4, note 3. For further discussions of the many places where craving can arise, see DN 22 and SN 35:95, note 1.

See also: MN 26; MN 49; SN 4:19; SN 4:21; SN 35:115; SN 35:189; SN 35:199

KN Snp 5.14 udayamāṇava-pucchā (u's-questions)

§1.2 – KN Snp 5.14, trans. Ṭhānissaro Bhikkhu‍

♦ 13. udayamāṇavapucchā (KN 5.68) n	5:13 Udaya’s Questions

♦ 1111. (iccāyasmā udayo) ♦ “jhāyiṃ viraja-m-āsīnaṃ,	To the one in jhāna— seated, dustless,
kata-kiccaṃ an-āsavaṃ.	passionless, his task done, effluent-free,
♦ pāraguṃ sabba-dhammānaṃ,	gone to the beyond of all phenomena—
atthi pañhena āgamaṃ.	I’ve come with a desire for a question.
♦ aññā-vimokkhaṃ pa-brūhi,	Tell me the gnosis of emancipation,
avijjāya pa-bhedanaṃ”.	the breaking open of ignorance.

♦ 1112. (udayāti bhagavā)	The Buddha:
♦ “pahānaṃ kāma-c-chandānaṃ,	The abandoning both of sensual desires,
domanassāna cūbhayaṃ.	& of unhappiness,
♦ thinassa ca panūdanaṃ,	the dispelling of sloth,
kukkuccānaṃ nivāraṇaṃ.	the warding off of anxieties,

♦ 1113. ♦ “upekkhā-sati-saṃ-suddhaṃ,	equanimity-&-mindfulness purified,
Dhamma-takka-purejavaṃ.	with inspection of mental qualities swift in the forefront:
♦ aññā-vimokkhaṃ pabrūmi,	That I call the gnosis of emancipation,1
avijjāya pa-bhedanaṃ”.	the breaking open of ignorance.2

♦ 1114.	Udaya:
♦ “kiṃsu saṃ-yojano loko,	With what is the world fettered?
kiṃsu tassa vicāraṇaṃ.	With what is it examined?
♦ kissassa vippahānena,	Through the abandoning of what
nibbānaṃ iti vuccati”.	is there said to be unbinding?

♦ 1115.	The Buddha:
♦ “nandi-saṃ-yojano loko,	With delight the world’s fettered.
vitakkassa vicāraṇaṃ.	With directed thought it’s examined.
♦ taṇhāya vippahānena,	Through the abandoning of craving
nibbānaṃ iti vuccati”.	is there said to be unbinding.

♦ 1116.	Udaya:
♦ “kathaṃ satassa carato,	Living mindful in what way
viññāṇaṃ uparujjhati.	does one bring consciousness to a halt?
♦ bhagavantaṃ puṭṭhum-āgamma,	We’ve come to ask the Blessed One.
taṃ suṇoma vaco tava”.	Let us hear your words.

♦ 1117.	The Buddha:
♦ “ajjhattañca bahiddhā ca,	Not relishing feeling,
vedanaṃ n-ābhi-nandato.	inside or out:
♦ evaṃ satassa carato,	One living mindful in this way
viññāṇaṃ uparujjhatī”ti.	brings consciousness to a halt.3

♦ udayamāṇavapucchā terasamā niṭṭhitā.	vv. 1105–1111

Notes

1. The state of mind described here corresponds to the five-factored noble right concentration described in AN ^5.28 and analyzed more fully in AN ^9.36 For further discussion, see section III/F in The Wings to Awakening and the essays, “Jhāna Not by the Numbers” and “Silence Isn’t Mandatory.”

2. AN ^3.33 contains a discussion of this verse. The Buddha tells Ven. Sāriputta that one should train oneself such that “with regard to this conscious body, there will be no ‘I’-making or ‘mine’-making or obsession with conceit, such that with regard to all external themes [topics of concentration] there will be no ‘I’-making or ‘mine’-making or obsession with conceit, and that we will enter & remain in the awareness-release & discernment-release in which there is no ‘I’-making or ‘mine’-making or obsession with conceit.” When one has trained in this way, he says, one is called a person who has cut through craving, unraveled the fetter, who has, through the right penetration of conceit, put an end to suffering and stress. He then states that it was in connection to this state that he uttered this verse.

3. See DN ¹¹, DN ¹⁵, MN ⁴⁹, and SN ^12.67. For a discussion of “bringing consciousness to a halt”—showing that it is not an annihilation of consciousness, but rather the ending of its proliferating activity—see SN ^22.53. See also the image in SN ^12.64.

❧

KN Snp 5.15 posālamāṇava-pucchā (p's-questions)

(FLIPT by frankk‍)

♦ 14. posālamāṇavapucchā (KN 5.69)	5:14 Posāla’s Question

♦ 1118. (iccāyasmā posālo)	(brahman posālo:)
♦ “yo atītaṃ ādisati,	(to one) who {reveals the} past,
An-ejo chinna-saṃsayo.	Un-perturbed, (has) cut-through-doubts—
♦ pāraguṃ sabba-dhammānaṃ,	(who has) gone-beyond all-dhammas,
atthi pañhena āgamaṃ.	there-is (a) question (I’ve) come [to ask].

♦ 1119. ♦ “vi-bhūta—rūpa-saññissa,	(regarding one) devoid--(of)-form-perceptions,
Sabba-kāya-p-pahāyino.	(who has) entire-body-abandoned,
♦ ajjhattañ-ca bahiddhā ca,	Internally-and externally **,
natthi kiñcīti passato.	“There (is) nothing”: [that is what] (he) sees.
♦ ñāṇaṃ sakk-ānu-pucchāmi,	(for) Knowledge (of this), I ask the-Sakyan:
kathaṃ neyyo tathā-vidho”.	How (is he to be) led further-on?

♦ 1120. (posālāti bhagavā)	(The Buddha:)
♦ “viññāṇaṭ-ṭhitiyo sabbā,	Consciousness-stations, all (of them),
Abhi-jānaṃ tathāgato.	(the) direct-knowing (of), the-Tathagata (has).
♦ tiṭṭhantamenaṃ jānāti,	(for one) stationed-in-them knows,
vimuttaṃ tapparāyaṇaṃ.	release (and the) steps-leading-there.

♦ 1121. ♦ “ākiñcañña-sambhavaṃ ñatvā,	Nothingness’s-origin: having-known (that)
nandī saṃyojanaṃ iti.	delight’s fetter it (is).
♦ evametaṃ abhiññāya,	With-that direct-knowing,
tato tattha vi-passati.	right there (he) clearly-sees.
♦ etaṃ VAR ñāṇaṃ tathaṃ tassa,	that knowledge, genuine, (is) his,
brāhmaṇassa vusīmato”ti.	(the) brahman (who has) lived-to-fulfillment.

♦ posālamāṇavapucchā cuddasamā niṭṭhitā.	vv. 1112–1115

❧

§1.3 – (Ṭhānissaro Bhikkhu‍ trans.)

To one who reveals the past

—unperturbed, his doubts cut through—

who has gone to the beyond of all phenomena,

I’ve come with a desire for a question.

I ask the Sakyan about the knowledge1

of one devoid of perception of forms,

who has abandoned all the body,

every body,

who sees, within & without,

‘There is nothing’:

How is he

to be led further on?

The Buddha:

The Tathāgata, knowing directly

all stations of consciousness,2

knows for one stationed in them

release

& the steps leading there.

Knowing directly

the origin of nothingness

to be the fetter of delight,

one then sees there clearly.

That’s his genuine knowledge—

the brahman who has lived

to fulfillment.

vv.

1112–1115

Notes

1. Posāla’s question concerning the knowledge of the person in the dimension of nothingness has a double meaning: He is asking about the Buddha’s knowledge about that person, and also what a person in that dimension of attainment should do to develop his/her knowledge even further. The Buddha’s answer deals with the question in both its senses. On delight in nothingness, see MN 106.

2. On the seven stations of consciousness, see DN 15. The dimension of nothingness, discussed in this dialogue, is the seventh and most refined. See Sn 5:6, note 1. On the steps leading to release from being stationed in the formless states, see MN 52, MN 102, MN 106, MN 111, MN 140, and AN 9:36.

§1.4 – (from conversation with Ṭhānissaro Bhikkhu‍ in 2021, asking for clarification on ‘anejo’ and ‘sabba kaya’)

Aneja means unmoving.

It could mean the unmoving kind of an awakened one or the unmoving mind of one in the formless attainments.

Given that this line is spoken by an “outsider” it’s hard to tell what he meant by it,

but both meanings would fit.

The same with sabba-kāya.

Sabba can mean “every” and “all.”

The person in that state pays no attention either to his/her own body or to the body of anyone else.

KN Snp 5.16 mogharājamāṇava-pucchā (m's-questions)

♦ 15. mogharājamāṇavapucchā (KN 5.70) n	5:15 Mogharāja’s Question

♦ 1122. (iccāyasmā mogharājā) ♦ “dv-āhaṃ sakkaṃ apucchissaṃ,	Twice now, Sakyan,I’ve asked you,
♦ na me byākāsi cakkhumā.	but you, One with Eyes, haven’t answered me.
♦ yāvata-tiyañca dev-īsi,	“When asked the third time, the divine seer answers”:
byākarotīti me sutaṃ.	So I have heard.

♦ 1123. ♦ “ayaṃ loko paro loko,	This world, the next world,
brahma-loko sa-devako.	the Brahmā world with its devas:
♦ diṭṭhiṃ te nābhi-jānāti,	I don’t know how they’re viewed
gotamassa yasassino.	by the prestigious Gotama.

♦ 1124. ♦ “evaṃ abhi-k-kanta-dassāviṃ,	So to the one who has seen to the far extreme,
atthi pañhena āgamaṃ.	I’ve come with a desire for a question:
♦ kathaṃ lokaṃ avekkhantaṃ,	One who regards the world in what way
Maccu-rājā na passati”.	isn’t seen by Death’s King?

♦ 1125.	The Buddha:
♦ “suññato lokaṃ avekkhassu,	Always mindful, Mogharāja,1
mogharāja sadā sato.	regard the world as empty,
♦ att-ānu-diṭṭhiṃ ūhacca,	having removed any view in terms of self.
evaṃ maccu-taro siyā.	This way one is above & beyond death.
♦ evaṃ lokaṃ avekkhantaṃ,	One who regards the world in this way
Maccu-rājā na passatī”ti.	isn’t seen by Death’s King.

♦ mogharājamāṇavapucchā pannarasamā niṭṭhitā.	vv. 1116–1119

Note

1. Cited by the Buddha at AN 1:149 (1:234) as foremost among the monks in wearing coarse robes.

See also: DN 15; MN 22; MN 26; MN 49; MN 121; SN 22:1; SN 4:19; SN 5:10; SN 12:15; SN 35:23; SN 35:82; SN 35:85; AN 9:39

KN Snp 5.17 piṅgiyamāṇava-pucchā (p's-questions)

♦ 16. piṅgiyamāṇavapucchā (KN 5.71)	5:16 Piṅgiya’s Questions

♦ 1126. (iccāyasmā piṅgiyo) ♦ “jiṇṇo-’ham-asmi a-balo vīta-vaṇṇo,	I’m old & weak,my complexion dull,
♦ nettā na suddhā savanaṃ na phāsu.	I’ve blurry eyes and trouble hearing—
♦ māhaṃ nassaṃ momuho antarāva	but may I not perish while still deluded, confused!
♦ ācikkha dhammaṃ yam-ahaṃ vijaññaṃ.	Teach me the Dhamma so that I may know
♦ jāti-jarāya idha vi-p-pahānaṃ”.	the abandoning here of birth & aging.

♦ 1127. (piṅgiyāti bhagavā)	The Buddha:
♦ “disvāna rūpesu vihaññamāne,	Seeing people suffering on account of their bodies—
♦ ruppanti rūpesu janā pamattā.	heedless people are afflicted on account of their bodies—
♦ tasmā tuvaṃ piṅgiya appamatto,	then heedful, Piṅgiya,
♦ jahassu rūpaṃ a-puna-b-bhavāya”.	let go of the body for the sake of no further becoming.

♦ 1128.	Piṅgiya:
♦ “disā catasso vi-disā catasso,	In the four cardinal directions, the four intermediate,
uddhaṃ adho dasa disā imāyo.	above & below —these ten directions—
♦ na tuyhaṃ a-diṭṭhaṃ a-sutaṃ a-mutaṃ VAR,	there is nothing in the world unseen, unheard, Unsensed,
atho a-viññātaṃ kiñcanam-atthi VAR loke.	uncognized by you.
♦ ācikkha dhammaṃ yamahaṃ vijaññaṃ,	Teach me the Dhamma so that I may know
jāti-jarāya idha vi-p-pahānaṃ”.	the abandoning here of birth & aging.

♦ 1129. (piṅgiyāti bhagavā)	The Buddha:
♦ “taṇh-ādhipanne manuje pekkhamāno,	Seeing people, victims of craving—
♦ san-tāpa-jāte jarasā parete.	inflamed, overwhelmed with aging—
♦ tasmā tuvaṃ piṅgiya appamatto,	then heedful, Piṅgiya,
jahassu taṇhaṃ a-puna-b-bhavāyā”ti.	let go of craving for the sake of no further becoming.

♦ piṅgiyamāṇavapucchā soḷasamā niṭṭhitā.	vv. 1120–1123

❧

KN Snp 5.18 pārāyanatthuti-gāthā (epilogue-verses)

♦ pārāyanatthuti-gāthā (KN 5.72)	Epilogue
♦ idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye,	That is what the Blessed One said when dwelling among the Magadhans at the Pāsāṇaka shrine.
paricārakasoḷasānaṃ VAR brāhmaṇānaṃ ajjhiṭṭho puṭṭho puṭṭho pañhaṃ VAR byākāsi. ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṃ. pāraṅgamanīyā ime dhammāti, tasmā imassa dhammapariyāyassa pārāyananteva VAR adhivacanaṃ.	Asked in turn by the sixteen brahmans, he answered their questions. And if one were to practice the Dhamma in accordance with the Dhamma,1 knowing the meaning and Dhamma of each of these questions, one would go to the far shore of birth & death. Because these Dhammas lead there, this Dhamma-sequence is called “To the Far Shore.”

§1.5 – (verse)

♦ 1130. ♦ ajito tissametteyyo,	Ajita, Tissa-metteyya,
puṇṇako atha mettagū.	Puṇṇaka & Mettagū,
♦ dhotako upasīvo ca,	Dhotaka & Upasīva,
nando ca atha hemako.	Nanda & Hemaka,

♦ 1131. ♦ todeyya-kappā dubhayo,	Todeyya & Kappa,
jatukaṇṇī ca paṇḍito.	the wise Jatukaṇṇin,
♦ bhadrāvudho udayo ca,	Bhadrāvudha & Udaya,
posālo cāpi brāhmaṇo.	Posāla the brahman,
♦ mogharājā ca medhāvī,	Mogharāja the intelligent,
piṅgiyo ca mahāisi.	and Piṅgiya the great seer:

♦ 1132. ♦ ete buddhaṃ upāgacchuṃ,	They went to the Awakened One,
sampannacaraṇaṃ isiṃ.	consummate in conduct, the seer.
♦ pucchantā nipuṇe pañhe,	They went to the excellent Awakened One,
buddhaseṭṭhaṃ upāgamuṃ.	asking subtle questions.

♦ 1133. ♦ tesaṃ buddho pabyākāsi,	The Awakened One,
pañhe puṭṭho yathātathaṃ.	when asked their questions,
♦ pañhānaṃ veyyākaraṇena,	answered in line with the truth.
tosesi brāhmaṇe muni.	By answering their questions, the sage
♦ 1134.	delighted the brahmans.
♦ te tositā cakkhumatā,	They, delighted by the One with Eyes—
buddhenādiccabandhunā.	Awakened, Kinsman of the Sun—
♦ brahmacariyamacariṃsu,	lived the holy life
varapaññassa santike.	in the presence of the one
♦ 1135.	of foremost discernment.
♦ ekamekassa pañhassa,	Whoever would practice
yathā buddhena desitaṃ.	as the Awakened One taught
♦ tathā yo paṭipajjeyya,	concerning each of these questions,
gacche pāraṃ apārato.	would go from the near shore to the far—

♦ 1136. ♦ apārā pāraṃ gaccheyya,	would go from the near shore to the far
bhāvento maggamuttamaṃ.	developing the path supreme.
♦ maggo so pāraṃ gamanāya,	The path is for going beyond,
tasmā pārāyanaṃ iti.	and so it’s called “To the Far Shore.”

❧

KN Snp 5.19 pārāyanānugīti-gāthā (-verses)

♦ pārāyanānugītigāthā (KN 5.73)

♦ 1137. (iccāyasmā piṅgiyo)	Ven. Piṅgiya:2
♦ “pārāyanamanugāyissaṃ,	“I will recite ‘To the Far Shore.’
♦ yathāddakkhi tathākkhāsi,	As he saw, so he taught—
vimalo bhūrimedhaso.	stainless, of deep intelligence,
♦ nikkāmo nibbano VAR nāgo,	the Nāga with
kissa hetu musā bhaṇe.	no sensuality,
	no forest3:
	For what reason would he tell a lie?

♦ 1138. ♦ “pahīnamalamohassa,	His delusion & stains
mānamakkhappahāyino.	left behind; left behind,
♦ handāhaṃ kittayissāmi,	his hypocrisy, conceit:
giraṃ vaṇṇūpasañhitaṃ.	Let me praise his beautiful words.

♦ 1139.	He who is truly described
♦ “tamonudo buddho samantacakkhu,	as
lokantagū sabbabhavātivatto.	dispeller of darkness,
♦ anāsavo sabbadukkhapahīno,	awakened,
saccavhayo brahme upāsito me.	All-around Eye,
	gone to the end of the cosmos,4
	all his becoming transcended,
	effluent-free,
	his stress all abandoned:
	He is served by me.

♦ 1140. ♦ “dijo yathā kubbanakaṃ pahāya,	As a bird leaving a scrubby grove
bahupphalaṃ kānanamāvaseyya.	would dwell in a forest abundant in fruit,
♦ evaṃ pahaṃ appadasse pahāya,	even so, I have left those of next-to-no vision,
mahodadhiṃ haṃsoriva ajjhapatto.	have arrived
	like a swan at a large lake.

♦ 1141.	In the past,
♦ “yeme pubbe viyākaṃsu,	before hearing Gotama’s message,
huraṃ gotamasāsanā.	when anyone explained ‘It is,’ ‘It will be,’
	all that was hearsay,
♦ iccāsi iti bhavissati.	quotation marks.
♦ sabbaṃ taṃ itihitihaṃ,	All that promoted conjecture
sabbaṃ taṃ takkavaḍḍhanaṃ.	and gave me no pleasure.5

♦ 1142.	Sitting alone—
♦ “eko tamanudāsino,	the dispeller of darkness,
jutimā so pabhaṅkaro.	shining, bringer of light,
♦ gotamo bhūripaññāṇo,	Gotama of deep knowledge,
gotamo bhūrimedhaso.	Gotama of deep intelligence:

♦ 1143. ♦ “yo me dhammamadesesi,	He taught me the Dhamma
sandiṭṭhikamakālikaṃ.	timeless, visible here-&-now,
♦ taṇhakkhayamanītikaṃ,	the ending of craving,
yassa natthi upamā kvaci”.	calamity-free,
	whose likeness is nowhere at all.”

♦ 1144.	Bāvarī:
♦ “kiṃnu tamhā vippavasasi,	“Piṅgiya, for even a moment
muhuttamapi piṅgiya.	can you stay apart from him—
♦ gotamā bhūripaññāṇā,	Gotama of deep knowledge,
gotamā bhūrimedhasā.	Gotama of deep intelligence,

♦ 1145. ♦ “yo te dhammamadesesi,	who taught you the Dhamma
sandiṭṭhikamakālikaṃ.	timeless, visible here-&-now,
♦ taṇhakkhayamanītikaṃ,	the ending of craving,
yassa natthi upamā kvaci”.	calamity-free,
	whose likeness is nowhere at all?”

♦ 1146.	Ven. Piṅgiya:
♦ “nāhaṃ tamhā vippavasāmi,	“No, brahman, not even for a moment
muhuttamapi brāhmaṇa.	can I stay apart from him—
♦ gotamā bhūripaññāṇā,	Gotama of deep knowledge,
gotamā bhūrimedhasā.	Gotama of deep intelligence,

♦ 1147. ♦ “yo me dhammamadesesi,	who taught me the Dhamma
sandiṭṭhikamakālikaṃ.	timeless, visible here-&-now,
♦ taṇhakkhayamanītikaṃ,	the ending of craving,
yassa natthi upamā kvaci.	calamity-free,
♦ 1148.	whose likeness is nowhere at all.
♦ “passāmi naṃ manasā cakkhunāva,	I see him with my heart
rattindivaṃ brāhmaṇa appamatto.	as if with my eye—
♦ namassamāno vivasemi rattiṃ,	heedful, brahman, by day & by night.
teneva maññāmi avippavāsaṃ.	I spend the night paying homage to him,
	and that way, as it were,
	not staying apart.

♦ 1149. ♦ “saddhā ca pīti ca mano sati ca,	My conviction, rapture,
nāpenti me gotamasāsanamhā.	mindfulness, & heart,
♦ yaṃ yaṃ disaṃ vajati bhūripañño,	don’t stray from Gotama’s message.
sa tena teneva natohamasmi.	To whatever direction he goes,
	the one deeply discerning,
	to that direction I bow down.

♦ 1150.	I am old, my stamina frail,
♦ “jiṇṇassa me dubbalathāmakassa,	which is why my body doesn’t run away to there.
teneva kāyo na paleti tattha.	But through the machine of my resolves
♦ saṃkappayantāya VAR vajāmi niccaṃ,	I constantly go,
mano hi me brāhmaṇa tena yutto.	for my heart, brahman, is connected to him.

♦ 1151. ♦ “paṅke sayāno pariphandamāno,	Floundering in the mud,
dīpā dīpaṃ upaplaviṃ VAR .	I swam from island to island,
♦ athaddasāsiṃ sambuddhaṃ,	but then I saw the One Self-Awakened,
oghatiṇṇamanāsavaṃ”.	crossed over the flood, effluent-free.


♦ 1152. ♦ “yathā ahū vakkali muttasaddho,	‘As Vakkali has shown his conviction6—
bhadrāvudho āḷavi gotamo ca.	as Bhadrāvudha & Āḷavi Gotama too—
	so will you show your conviction, Piṅgiya.
♦ evameva tvampi pamuñcassu saddhaṃ,	You will go beyond the realm of death.’

♦ gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ” VAR .

♦ 1153. ♦ “esa bhiyyo pasīdāmi,	I feel confidence all the more,
sutvāna munino vaco.	having heard the words of the sage,
♦ vivaṭṭacchado sambuddho,	his roof opened-up, self-awakened,
akhilo paṭibhānavā.	quick-witted, free from rigidity.

♦ 1154. ♦ “adhideve abhiññāya,	Knowing the supreme devas,7
sabbaṃ vedi varovaraṃ VAR .	he knows all dhammas, from high to low:
♦ pañhānantakaro satthā,	the Teacher who puts an end
kaṅkhīnaṃ paṭijānataṃ.	to the questions
	of those admitting
	their doubt.

♦ 1155. ♦ “asaṃhīraṃ asaṅkuppaṃ,	To the untaken-in, unshaken,8
yassa natthi upamā kvaci.	whose likeness is nowhere at all:
♦ addhā gamissāmi na mettha kaṅkhā,	Yes, I will go there.
evaṃ maṃ dhārehi adhimuttacittan”ti.	I’ve no doubt about that.
	Remember me thus
	as one whose mind
	is decided.
♦ pārāyanavaggo pañcamo niṭṭhito.	vv. 1124–1149

Notes

1. See SN 22:39–42.

2. According to SnA, the sixteen brahmans, after their questions were answered, requested and received the Going-forth and Acceptance. After that, Piṅgiya, now Ven. Piṅgiya, received permission from the Buddha to return to Bāvarī to report the results of their trip.

3. Reading nikkāmo nibbano nāgo with the Sri Lankan and Burmese versions, a reading confirmed by Nd II. The Thai version has nibbuto, “unbound,” instead of nibbano. The PTS version has nātho, “protector,” instead of nāgo.

According to Nd II, “no forest” here means free from the forests of passion,

aversion, delusion, resentment, and all other unskillful mental fabrications.

See Dhp 283.

4. See SN 35:82, SN 35:116, and AN 4:45.

5. The phrase, “and gave me no pleasure,” appears in the Thai edition but not the others.

6. According to Nd IIA, to show conviction means to attain arahantship through the strength of conviction. The expression also occurs in SN 6:1, where it seems to have a more general meaning. Ven. Vakkali’s story appears in SN 22:87. At AN 1:147 (1:208) the Buddha cites him as foremost among the monks in being decisive in his conviction. Bhadrāvudha is apparently the same Bhadrāvudha in Sn 5:12. Āḷavi Gotama is mentioned nowhere else in the Canon.

7. In AN 8:71 (AN 8:64 in the PTS reckoning), the Buddha states that he did not claim full awakening until his knowledge of the deva world was complete.

8. See MN 131.

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10.2 – suttuddānaṃ

♦ suttuddānaṃ —

♦ 1. ♦ urago VAR dhaniyopi ca, khaggavisāṇo kasi ca. ♦ cundo bhavo punadeva, vasalo ca karaṇīyañca. ♦ hemavato atha yakkho, vijayasuttaṃ munisuttavaranti.

♦ 2. ♦ paṭhamakaṭṭhavaro varavaggo, dvādasasuttadharo suvibhatto. ♦ desito cakkhumatā vimalena, suyyati vaggavaro uragoti.

♦ 3. ♦ ratanāmagandho hirimaṅgalanāmo, sucilomakapilo ca brāhmaṇadhammo. ♦ nāvā VAR kiṃsīlauṭṭhahano ca, rāhulo ca punapi vaṅgīso.

♦ 4. ♦ sammāparibbājanīyopi cettha, dhammikasuttavaro suvibhatto. ♦ cuddasasuttadharo dutiyamhi, cūḷakavaggavaroti tamāhu.

♦ 5. ♦ pabbajjapadhānasubhāsitanāmo, pūraḷāso punadeva māgho ca. ♦ sabhiyaṃ keṇiyameva sallanāmo, vāseṭṭhavaro kālikopi ca.

♦ 6. ♦ nālakasuttavaro suvibhatto, taṃ anupassī tathā punadeva. ♦ dvādasasuttadharo tatiyamhi, suyyati vaggavaro mahānāmo.

♦ 7. ♦ kāmaguhaṭṭhakaduṭṭhakanāmā, suddhavaro paramaṭṭhakanāmo. ♦ jarā mettiyavaro suvibhatto, pasūramāgaṇḍiyā purābhedo.

♦ 8. ♦ kalahavivādo ubho viyuhā ca, tuvaṭakāttadaṇḍasāriputtā. ♦ soḷasasuttadharo catutthamhi, aṭṭhakavaggavaroti tamāhu.

♦ 9. ♦ magadhe janapade ramaṇīye, desavare katapuññanivese. ♦ pāsāṇakacetiyavare suvibhatte, vasi bhagavā gaṇaseṭṭho.

♦ 10. ♦ ubhayavāsamāgatiyamhi VAR, dvādasayojaniyā parisāya. ♦ soḷasabrāhmaṇānaṃ kira puṭṭho, pucchāya soḷasapañhakammiyā.

♦ nippakāsayi dhammamadāsi.

♦ 11. ♦ atthapakāsakabyañjanapuṇṇaṃ, dhammamadesesi parakhemajaniyaṃ VAR . ♦ lokahitāya jino dvipadaggo, suttavaraṃ bahudhammavicitraṃ. ♦ sabbakilesapamocanahetuṃ, desayi suttavaraṃ dvipadaggo.

♦ 12. ♦ byañjanamatthapadaṃ samayuttaṃ VAR, akkharasaññitaopamagāḷhaṃ. ♦ lokavicāraṇañāṇapabhaggaṃ, desayi suttavaraṃ dvipadaggo.

♦ 13. ♦ rāgamale amalaṃ vimalaggaṃ, dosamale amalaṃ vimalaggaṃ. ♦ mohamale amalaṃ vimalaggaṃ, lokavicāraṇañāṇapabhaggaṃ.

♦ desayi suttavaraṃ dvipadaggo.

♦ 14. ♦ klesamale amalaṃ vimalaggaṃ, duccaritamale amalaṃ vimalaggaṃ. ♦ lokavicāraṇañāṇapabhaggaṃ, desayi suttavaraṃ dvipadaggo.

♦ 15. ♦ āsavabandhanayogākilesaṃ, nīvaraṇāni ca tīṇi malāni. ♦ tassa kilesapamocanahetuṃ, desayi suttavaraṃ dvipadaggo.

♦ 16. ♦ nimmalasabbakilesapanūdaṃ, rāgavirāgamanejamasokaṃ. ♦ santapaṇītasududdasadhammaṃ, desayi suttavaraṃ dvipadaggo.

♦ 17. ♦ rāgañca dosakamabhañjitasantaṃ VAR, yonicatuggatipañcaviññāṇaṃ. ♦ taṇhāratacchadanatāṇalatāpamokkhaṃ VAR, desayi suttavaraṃ dvipadaggo.

♦ 18. ♦ gambhīraduddasasaṇhanipuṇaṃ, paṇḍitavedaniyaṃ nipuṇatthaṃ. ♦ lokavicāraṇañāṇapabhaggaṃ, desayi suttavaraṃ dvipadaggo.

♦ 19. ♦ navaṅgakusumamālagīveyyaṃ, indriyajhānavimokkhavibhattaṃ. ♦ aṭṭhaṅgamaggadharaṃ varayānaṃ, desayi suttavaraṃ dvipadaggo.

♦ 20. ♦ somupamaṃ vimalaṃ parisuddhaṃ, aṇṇavamūpamaratanasucittaṃ. ♦ pupphasamaṃ ravimūpamatejaṃ, desayi suttavaraṃ dvipadaggo.

♦ 21. ♦ khemasivaṃ sukhasītalasantaṃ, maccutatāṇaparaṃ paramatthaṃ. ♦ tassa sunibbutadassanahetuṃ, desayi suttavaraṃ dvipadaggoti.

♦ suttanipātapāḷi niṭṭhitā. ∴

❧