Udna Exalted Utterances

Buddha Jayanti Tripitaka Text

translated by

nandajoti Bhikkhu
(revised version 2.2, February 2008)

Table of Contents (outline)

Introduction to the Udna The Chapter (including the Discourses) about the Awakening (Tree) The Chapter (including the Discourse) about Mucalinda The Chapter (including the Discourse) about Nanda The Chapter (including the Discourse) about Meghiya The Chapter (including the Discourse) about Soa The Chapter (including the Discourse) about the Congenitally Blind The Chapter (including) the Short (Discourses) The Chapter (including the Discourse) about the Pal Villagers

Table of Contents (detail)

Introduction to the Udna Texts: Other texts consulted: Other Works Cited: Introduction Canonical Parallels More Udnas in the Tipiaka Collection & Organization of the Udna The Chapter (including the Discourses) about the Awakening (Tree) The First Discourse about the Awakening (Tree) The Second Discourse about the Awakening (Tree) The Third Discourse about the Awakening (Tree) The Discourse about the Banyan (Tree) The Discourse about the Elders The Discourse about Kassapa The Discourse about Pv The Discourse about Sagmaj The Discourse about Those with Knotted Hair The Discourse about Bhiya

The Chapter (including the Discourse) about Mucalinda The Discourse about Mucalinda The Discourse about the Kings The Discourse about the Stick The Discourse about Veneration The Discourse about the Lay Follower The Discourse about the Pregnant Woman The Discourse about the Only Son The Discourse about Suppavs The Discourse about Viskh The Discourse about Bhaddiya The Chapter (including the Discourse) about Nanda The Discourse about Deeds The Discourse about Nanda The Discourse about Yasoja The Discourse about Sriputta The Discourse about Kolita The Discourse about Pilindivaccha The Discourse about Kassapa The Discourse about the Alms-Gatherer The Discourse about the Crafts The Discourse about Looking Around the World The Chapter (including the Discourse) about Meghiya The Discourse about Meghiya The Discourse about Agitation The Discourse about the Cowherd The Discourse about Moonlight The Discourse about the Nga (Elephant) The Discourse about Piola The Discourse about Sriputta The Discourse about Sundar The Discourse about Upasena The Discourse about Sriputta The Chapter (including the Discourse) about Soa The Discourse about the King The Discourse about the One Short-Lived The Discourse about the Leper Suppabuddha The Discourse about the Young Boys The Discourse about the Observance The Discourse about Soa The Discourse about Revata The Discourse about nanda The Discourse about Mocking The Discourse about Panthaka

The Chapter (including the Discourse) about the Congenitally Blind The Discourse about the Relinquishment of the Life Process The Discourse about Those with Knotted Hair The Discourse about Reflecting The First Discourse about the Various Sectarians The Second Discourse about the Various Sectarians The Third Discourse about the Various Sectarians The Discourse about Subhti The Discourse about the Courtesan The Discourse about (Running) Beyond The Discourse about the Arising of the Realised One The Chapter (including) the Short (Discourses) The First Discourse about Bhaddiya The Second Discourse about Bhaddiya The Discourse about Clinging The Second Discourse about Clinging The Discourse about Bhaddiya the Dwarf The Discourse about the Destruction of Craving The Discourse about the Destruction of Diversification The Discourse about Kaccna The Discourse about the Well The Discourse about Udena The Chapter (including the Discourse) about the Pal Villagers The First Discourse about Nibbna The Second Discourse about Nibbna The Third Discourse about Nibbna The Fourth Discourse about Nibbna The Discourse about Cunda The Discourse about the Pali Villagers The Discourse on the Two Paths The Discourse about Viskh The First Discourse about Dabba The Second Discourse about Dabba

Introduction to the Udna

Texts:
BJT: The text of the Udna presented here is substantially a transliteration of the Sinhala letter version of the text as printed in the Buddha Jayanti Tripitaka Series, Volume XXIV. In preparing this edition the corrigenda (uddhi patraya) as printed on page xxvi of that volume have been taken into account. Other corrections, made by the present editor while preparing this edition of the text, have been noted in the appropriate place. In the original edition there were many cases where BJT was inconsistent in its use of punctuation and layout. Here an attempt has been made to present a more standardized version of the text in this regard, but as the matter is trivial on the one hand, and extremely numerous on the other, these sort of changes have not been noted. Italics in the text and translation presented here signify that these lines were repetitions in the text that were omitted in BJT. They have been filled in here to encourage recital of the text in full.

Other texts consulted:

SHB: Paramatthadpan or the Commentary to the Udna, edited by Bihalpola Siri Dewarakkhita Thera, finally revised by Mahagoda Siri issara Thera (Colombo, 1920, reprinted Colombo, 1990). The Udana Pali, edited by Belideniye Siridhamma Thero (Colombo, 1983). ChS: The Burmese edition of the text and commentary as they appear on the Chaha Sagyana CD-ROM Version 3 (Igatpuri, no date given, but = 1999). Udnavarga, herausgegeben von Franz Bernhard (G ttingen 1965).

Other Works Cited:

PED: The Pali Text Society's Pali-English Dictionary, edited by T. W. Rhys Davids and William Stede (1921-1925, republished, Oxford 1995). DP: A Dictionary of Pli, Part 1 a - kh, by Margeret Cone (Oxford 2001). SED: A Sanskrit-English Dictionary, by Sir Monier Monier-Williams (1st published 1899; corrected edition, Delhi 2002). DPPN: Dictionary of Pli Proper Names, G.P. Malalasekera (reprinted New Delhi, 2002). Geography of Early Buddhism, by Bimala Churn Law (2nd edition, New Delhi 1979). Syntax of the Cases in the Pali Nikayas, by O.H. de A. Wijesekera (Colombo 1993). A Pli Grammar, by Wilhelm Geiger, revised and edited by K.R. Norman (Oxford, 1994). Pali Grammar, by Vito Perniola S.J. (Oxford 1997). Style and Function, by Mark Allon (Tokyo 1997).

Introduction
The first book in Pi that I read from cover to cover without the aid of a transl ation was the Udna. It struck me then, and still strikes me now, as being the ideal book to introduce students to a study of the language of the texts. There are a number of reasons for this. The first is that the Udna is made up of related prose and ver se sections, which exposes the student to the different ways in which the language is written. Then the prose sections are for the most part short and story-like, and therefore provide an underlying context which helps with the comprehension of the language. The stories are mainly quite straightforward, and give a contextual basis for understanding the udnas, which are generally more difficult in form and syntax. Some of the most memorable stories in the Canon have found there way into this collection, which seems to have an overall structural plan, in that it begins with events that happened just after the Sambodhi (also recorded in the Mahvagga of the Vinaya); and the last chapter includes many events from the last days of the Buddha as recorded in the Mahparinibbnasutta (Dghanikya 16). Note that the Udna ends, not with the Buddha's parinibbna, following which no udna was spoken, of course; but with the parinibbna of one of the Buddha's leading disciples Ven. Dabba Mallaputta. As the collection takes in some of the most important events in the Buddha's career, it naturally reflects some of his most important discoveries and teachings also. Because of this there is enough material of doctrinal importance in the collection to keep the student interested, whether it be the review of paiccasamuppda following the Sambodhi; the important meditation instruction to Bhiya ; the difficult teaching on bhava given in Lokavolokanasutta or the teachings about nibbna in the first 4 udnas of chapter 8. The translation is presented here together with the Pi line by line, and attempts - as far as is possible - to present an exact rendering of the text so as to give the student enough help to follow the wording of the text itself. Any departure from that procedure that I am aware of, has been noted. Although my main aim has been to help the student read the text itself, hopefully the translation is in fairly lucid English, so that if all that is required is a reliable translation, it can be read alone. In preparing the notes I have concentrated on drawing attention to the structure and syntax of the language. I have been greatly helped with this by a study of the Syntax of the Cases in the Pali Nikayas, by O.H. de A. Wijesekera (his Ph.D. Thesis, prepared in 1935 at the University of London, but unfortunately not published until 1993). The book deals in great depth with syntax mainly from the point of view of the noun. Another book that I have found very useful is Pali Grammar, by Vito Perniola S.J. (which was completed in 1965, and first published in 1997). About a third of the grammar deals with syntax, and approaches the subject from different angles: agreement, case, verb, and sentence syntax.

No attempt, however, has been made to be comprehensive in treatment here, rather I simply point out certain aspects regarding the structure of the language (normally when they first occur). It is expected that the student from there on should look for the same sort of constructions on their own.

Canonical Parallels
Some of the material found in this collection is also found in other places in the Canon. Below there are 2 concordance tables to facilitate cross-reference. The first table shows places in the Canon which correspond both in the prose and ud na with the collection presented here. From this we can see that nearly all of the corresponding material has been drawn from either the Vinaya Khandhakas or the Mahparinibbnasutta of Dghanikya, which are believed to have formed a narrative unit at some time. The second table shows the parallels to the udnas alone:1 Table 1 (Prose & Udna) Udna: Pahamabodhisutta 1-1 Dutiyabodhisutta 1-2 Tatiyabodhisutta 1-3 Nigrodhasutta 1-4 Mucalindasutta 2-1 Bhaddiyasutta 2.10 Ngasutta 4.5 Rjasutta 5-1 Uposathasutta 5-5 Soasutta 5-6 nandasutta 5-8 Parallel: Vinaya Mahvagga: Bodhikath Vinaya Mahvagga: Bodhikath Vinaya Mahvagga: Bodhikath2 Vinaya Mahvagga: Ajaplakath Vinaya Mahvagga: Mucalindakath Saghabhedakkhandhaka: ChaSakyapabbajjkath Kosambakakkhandhaka: Plileyyakagamanakath Malliksutta, Kosalasayutta, SN 3.8 Ptimokkhahapanakkhandhaka: Imasmidhammavinaye-ahacchariya Cammakkhandhaka: Mahkaccnassa Pacavaraparidassan Saghabhedakkhandhaka: Pacavatthuycanakath

I have not included the parallels found in Nettipakaraa and Peakopadesa, as these are simply quotations of the relevant texts. Note that there are parallels to all the udnas in this collection in the Sanskrit Udnavarga, see the Udna Parallels document elsewhere on this website. 2 The first 3 suttas in the Udna also occur at the beginning of the Vinaya Mahvagga. Ther e however the Buddha is said to have reviewed paiccasamuppda in both forward and reverse orders during each of the three watches of the night. In the Udna, on the other hand, the Buddha reviews paiccasamuppda in forward order during the 1st watch, in reverse order during the 2nd watch, and in both forward and reverse orders during the 3rd watch. This is obviously more dramatic, but we cannot draw conclusions about the priority of the different versions from that alone. When we look at the various sources, Pi, Sanskrit, Tibetan, & Chinese, it is clear that there were a number of different traditions about the events immediately following the Awakening.

yusakhravossajanasutta 6-1 Cundasutta 8-5 Paligmiyasutta 8-6 Table 2 (Udna only) Udna: Kassapasutta 1-6 Jailasutta 1-9 cd Bhiyasutta 1-10 Mucalindasutta 2-1 Daasutta 2-3 Sriputtasutta 3-4 Pilindivacchasutta 3-6a-c Lokavolokanasutta 3-10

Mahparinibbnasutta, DN.16 Iddhipdasayutta, SN 51.10 AN. VIII.vii.10 Mahparinibbnasutta, DN.16 Mahparinibbnasutta, DN.16 Bhesajjakkhandhaka: Sunidhavassakravatthu Parallel: Nid II comm. on Sn 65 Dhp 393cd Bhiyattherasspadna Kathvatthu: Hevatthikath, Dutiyavaggo 1 Dhp 131-132 Th 651 (Revata), Th 999 (Sriputta) Sn 473a-c Sn 593ab; cf. Sayatanavibhagasutta MN 149; cf. Sayatanasayutta, SN 35.31; cf. Khandhasayutta SN 22.41; Dhp 42 Th 192 (Khitaka) Mahpadnasutta (DN. 14), Crik-anujnana Dhp 185 Th 68 (Ekuddniya); Pcittiyakaa, Atthagatasikkhpada Sn 751 Dhanaplasehipetavatthu Pv. 243cd, 244 Th 447 (Sirimaa); Ptimokkhahapanakkhandhaka: Imasmidhammavinaye-ahacchariya Parivrapi: Gthsagaika Kakhrevatattherasspadna Kathvatthu: Kakhkath MN. 128; Kosambiyajtaka Ja. 428; Kosambakakkhandhaka: Dghvuvatthu Sarabhagajtaka Ja. 522 Sn 7ab Th 297a-d (Rhula) Cittasayutta SN 41.5 Dhp 230b-d; AN. IV.i.6d-f; AN. IV.i.8d-f; AN. V.v.2h-j

Goplasutta 4-3 Juhasutta 4-4 Piolasutta 4-6 Sriputtasutta 4-7 Upasenasutta 4-9 vs.2 Kumrakasutta 5-4c-h Uposathasutta 5-5

Revatasutta 5-7 Saddhyamnasutta 5-9 Panthakasutta 5-10d-f Subhtisutta 6-7ab Dutiyasattasutta 7-4a-d Lakuakabhaddiyasutta 7-5 Tahkkhayasutta 7-6d-f

Papacakkhayasutta 7-8cd Tatiyanibbnasutta 8-3 Catutthanibbnasutta 8-4 Dutiyadabbasutta 8-10

lines cd occur as prose in nejasappyasutta (MN. 106); AN. VII.vi.2 Iti 43 Channovdasutta (MN. 144); Sayatanasayutta SN 35.87; Mahpajpatigotamther-apadna, vss. 286-287

More Udnas in the Tipiaka

In the Tipiaka we find an early classification of the Dhamma into 9 groups, they are: Sutta, Geyya, Veyykaraa, Gth, Udna, Itivuttaka, Jtaka, Abbhutadhamma, and Vedalla . It is not without significance that this classification includes 3 groups that were later to be collected and find their way into the Khuddakanikya in eponymous books: Udna, Itivuttaka, and Jtaka. This perhaps serves to show that although the collection of the material that eventually formed the Khuddakanikya may be late, the material from which it was formed was, in some cases, known right from the earliest times. Of the other classes mentioned here none are found collected in books bearing the same names, but are spread throughout the Nikyas as we now receive them, and it very much appears that the Nikya classification has at some time or other, superceded the earlier one. In the Udna itself there are 80 discourses, and they comprise all but one of the exalted utterances that are attributed to the Buddha himself in the Tipiaka. 3 There are, however, many udnas which are found in the Vinaya- and Suttapiakas that have not made their way into the collection. When we examine this extraneous material we find that the majority of these udnas are not exalted utterances, as in the Udna collection, but rather are exclamations, which, for the most part, do not form a climax in themselves, in the way the exalted udnas do, but are simply exclamations in an on going narrative. All the udnas of this kind that I have been able to find are collected in the Appendix. In the Jtakas many of the Bodhisatta's utterances are said to have been udnas, and they have also been collected in the same Appendix.

There are also 2 other udnas mentioned in the collection, which are not by the Buddha. The first w as the exclamation made by Ven. Bhaddiya, expressing his happiness with the monks life (Ud. 2 -10): Aho sukha! Aho sukha! This udna was also uttered by the Bodhisatta on 2 different occasions, see The Bodhisattas Udnas in the Jtaka in the Appendix. Sakka, king of the gods, also made an udna after giving alms to Ven. Mahkassapa (3 -7): Aho dna! Paramadna ~ Kassape suppatihita, Aho dna! Paramadna ~ Kassape suppatihitan -ti.

Collection & Organization of the Udna

John D. Ireland in the Introduction to his translation of The Udna (Kandy, 1997, pg 10), writes: Could the udnas have once existed as a collection apart from the introductory discourses, like the verses of the Dhammapada? In the first chapter...the udna utterances form a group united by the common word "brahmin," which is obvious when they are read apart from the introductory discourses. So this chapter could well have been called Brhmaa-vagga, following on from the last chapter of the Dhammapada... Similarly, the second chapter has the unifying theme of sukha: happiness, bliss. However, in the subsequent chapters there is often no discernible theme linking the utterances. As Ireland noted the word brahmaa occurs in all the verses of the opening chapter, (1 1b, 1-2b, 1-3b, 1-4a, 1-5d, 1-6d, 1-7b, 1-8d, 1-9d, 1-10h), and so there is clearly word collocation in the udnas in this chapter. Likewise sukha occurs in nearly all of the verses of the second chapter (2-1aceh, 2-2abc, 2-3acdegh, 2-4a, 2-5a, 2-6a, 2-8c, 2-9b, 210c); it is missing from 2-7, but there its place is taken by the word piya (2-7af), which is related in meaning, and piya also occurs in the verse that follows it (2-8b), so that it may have come in to the collection through this connection. It is odd that having seen the collocation of the verses in the first 2 chapters, that Ireland didn't note the clear collocation in the 3rd chapter, linked by the word bhikkhu, which occurs throughout the chapter, occuring in the following verses: 3-1a, 3-2d, 3-3d, 3-4c, 3-5c, 3-6d, 3-7a, 3-8a, 3-9d, 3-10 last verse; or in the 4th chapter where it is on the word citta : 4-1d, 4-2e, 4-3c, 4-4a, 4-5c, 4-6e, 4-8d, 4-9f, 4-10a. The 7th udna in this chapter doesn't have the word citta, but it does have the root-connected word cetasa (47a). If we were to give names to the first four chapters according to their word-collocation, we would then have Brhmaavagga, Sukhavagga, Bhikkhuvagga, and Cittavagga . It is interesting to note that these four vagga titles do in fact occur in the Dhammapada, and it may be that what we have in the udna is a fossilized remnant of a collection of verses that, as Ireland suggested, may once have stood alone. In the following chapters there seems to be no collocation on a keyword. Still, we should note that ppa occurs in 5-3d, 5-4ce, 5-6cd, 5-7bcd; and 5-4 may be connected to 5-5, by theme, as they both deal with the covering up of bad deeds. There does not seem to be collocation running through all the verses in the 6 th chapter either, but dihi occurs in 6-6j, 6-8 (in the middle), 6-9d, 6-10h. The theme of views is also implied in 6-4 & 6-5 (see the translation), which are further linked together by having the opening 2 lines in common. Chapter 7 has many verses dealing with the one who is everywhere free (7-7a), who has cut off the cycle (7-2a), cut off the stream (7-5d), who has no roots in the earth (76a), who has transcended the tether and the obstacle (7-7b), and cut off the root of craving (7-9c). Chapter 8 which begins with the well known 4 nibbna suttas continues with that theme, see 8-5d, 8-6d, 8-8 2nd verse, 8-9 whole verse, and 8-10 both verses. Only 8-7 seems to stand apart from this.

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It very much looks therefore that the organising princliple in the 2 nd half of the collection was by theme, perhaps influenced by the underlying thematic consistency in the first four chapters, that had, in fact, come about from the collocation of keywords. Another indication of this may be obtained when we examine the udnas themselves. Most of the udnas in the collection are in verse, but there are a number that are in prose. All but one of the prose udnas occur in the last four chapters (6 -8, 6-10, 8-1, 83, 8-4; the exception is 3-10, which is discussed below). Some of these are unusual not only because they are not in verse, but because they do not appear to be udnas at all. In the Appendix I present the udnas that are named as such found scattered throughout the Tipiaka. We can see from this that there are basically 2 groups of udnas . The first and most frequent is the exalted utterance, which is mainly what we have is the eponymous collection. The second group, which is by no means insignificant, is the exclamatory group of udnas, which are in prose. The prose udnas listed above however, fit into neither of these categories. The udna at 8-1, for example, begins as an address: Atthi bhikkhave tad-yatana which would suggest that this is a normal doctrinal teaching. 8-3 begins in a similar way: Atthi bhikkhave ajta ; and 8-4 is similarly very sober and doctrinal in exposition. All three deal with nibbna, and I would suggest that they perhaps formed part of a group, together with 8-2, which is in verse, and may therefore have found their way into the collection via that connection. This may be further confirmed by the fact that all four of the nibbna udnas have exactly the same introduction ( nidna ) recorded for the sayings, which may have been applied originally only to 8-2. The udna at 6-8 is also in prose. In this case it seems to have very little to do with the prose introduction, and one cannot help feeling that there is some sort of mis-match here, and that the discourse has been patched together in an attempt to make a normal udna out of it. It may be that it has been added in here owing to its theme being dihi, which links it to the rest of the collection in this chapter. There are a number of complications regarding the udna at 6-10, not the least being that the first half of the utterance is in fact metrical in structure (the metre is Vetlya, though the 3rd and 4th lines are corrupt); while in the 2nd half no metre can be discerned. Clearly however the 2nd half is needed to complete the sense of the 1st half, and it cannot simply have been tagged on. Again the udna has an un derlying theme of views. The udna that occurs at 3.10 is also very difficult owing to the confused state it which it has been preserved, with parts of it having no discernible metre, while other portions are certainly metrical, but not necessarily in whole verses. It appears to me that the udna falls into 3 distinct sections, the first and last of which were probably originally in verse, while the middle section is in prose. The word-collocation that joins this udna to the others in the chapter, which is on the theme of bhikkhu, occurs in the 3rd section of the udna, and it may be that these were the original verses in the collection, and that they have attracted the other two sections into the collection through the theme of bhava that runs throughout the udna.

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1: Bodhivaggo The Chapter (including the Discourses) about the Awakening (Tree)
Namo tassa Bhagavato Arahato Sammsambuddhassa Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha

1-1: Pahamabodhisutta (1)5 The First Discourse about the Awakening (Tree)
Eva me suta: Thus I heard: eka samaya Bhagav Uruvelya viharati,6 at one time the Gracious One was dwelling near Uruvel, najj Nerajarya tre Bodhirukkhamle pahambhisambuddho. on the bank of the river Nerajar, at the root of the Awakening tree, in the first (period) after attaining Awakening. Tena kho pana samayena Bhagav Then at that time the Gracious One sattha ekapallakena nisinno hoti7 vimuttisukhapaisaved. was sitting in one cross-legged posture for seven days experiencing the happiness of freedom.

The chapter titles in the Udna are principally named after one (or, as here, more of the main discourses that occur in the chapter; the only exception to this being the 7 th chapter Cullavagga, the Chapter (including) the Short Discourses. Book, chapter, and discourse titles in Pi are normally quoted in the nominative , which is the so-called label-use of the nominative; see Perniola pg. 245d. But note that in the manuscript editions of the texts the end-title is the rule, quoting the title at the beginning of a text is a modern felicity. 5 Bodhi in the title here and in the next 2 discourses refers to the Tree of Awakening, not to the Awakening itself, as the events described herein took place some time after that momentous event. Compare 1.4 Nigrodhasutta (The Discourse about the Banyan Tree). 6 Most of the discourses open with the same formula: Evam me suta: eka samaya Bhagav....viharati. Notice the use of the historical present, literally: ...at one time the Gracious One...dwells. The accusative eka samaya is used with locative sense, another formula which is used just below is: tena samayena, which is the instrumental also used with locative meaning (cf. Kaccyana on the instrumental 292: Sattamyatthe ca: sattamyatthe ca tatiyvibhatti hoti. e.g. tena klena, tena samayena, yena klena, yena samayena, tena kho pana samayena). The Commentary notes that the ancients recognise all these as having locative sense: Por pana vaayanti yasmi samaye ti v tena samayen ti v eka samayan -ti v abhilpamattabhedo esa niddeso, sabbattha bhummam-eva attho ti. Tasm eka samayan-ti vutte pi ekasmi samaye ti attho veditabbo. The locative in the place name which precedes the verb in these formulas is proximate, and usually means near (not at or in), which is more specifically stated in what follows the verb. 7 ekapallakena is another example of an instrumental used with locative meaning. The auxillary verb together with the past participle (nisinno hoti) is used in much the same way as the similar construction in the translation: was sitting; notice that hoti is often used as an auxilliary giving durative sense to the main verb.

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1: Bodhivaggo

Atha kho Bhagav tassa satthassa accayena, Then with the passing of those seven days, the Gracious One, tamh samdhimh vuhahitv, rattiy pahama yma,8 after arising from that concentration, for the first watch of the night, paiccasamuppda anuloma9 sdhuka manasksi: applied his mind thoroughly to conditional origination in forward order: Iti imasmi sati10 ida hoti; imassuppd ida uppajjati, This being so, that is; from the arising of this, that arises, yadida: avijjpaccay11 sakhr, that is to say: because of ignorance there are (volitional) processes, sakhrapaccay via, because of (volitional) processes: consciousness, viapaccay nmarpa, because of consciousness: mind and body, nmarpapaccay sayatana, because of mind and body: the six sense spheres, sayatanapaccay phasso, because of the six sense spheres: contact, phassapaccay vedan, because of contact: feeling, vedanpaccay tah, because of feeling: craving, tahpaccay updna, because of craving: attachment,

The Commentary explains rattiy here as a genitive; and pahama as the accusative of duration: rattiy ti avayavasambandhe smivacana; pahaman-ti accantasayogatthe upayogavacana. 9 Anuloma literally: along the hair (or grain); as opposed to pailoma (see next discourse), against the hair (or grain). 10 Locative absolute construction, giving conditional sense, Syntax 184b.i. 11 Paccay is an ablative functioning as an adverb here, and is really a periphrasis, where the same meaning could have been expressed by the ablative case-ending; the case ending implied in the first half of the compound is the genitive, which is the normal construction when these sort of words ( paccay, -hetu, -kra) occur as post-positions. The same construction occurs in Sanskrit, see Syntax 122, d. The Commentary takes sambhavanti which occurs at the end of the passage as applying to all the terms but it seems to me that this part of the formula corresponds to the first part of the statement in brief, made above: This being so, that is, being parallel to: because of ignorance there are (volitional) processes; with honti being understood.

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1: Bodhivaggo

updnapaccay bhavo, because of attachment: continuation, bhavapaccay jti, because of continuation: birth, jtipaccay jarmaraa, because of birth: old age, death, sokaparidevadukkhadomanassupys12 sambhavanti, grief, lamentation, pain, sorrow, and despair (all) arise, evam-etassa kevalassa dukkhakkhandhassa samudayo hot ti. and so there is an origination of this whole mass of suffering. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya13 ima udna udnesi:14 on that occasion uttered this exalted utterance: Yad have ptubhavanti dhamm When (the nature of) things becomes really manifest tpino jhyato brhmaassa, To the ardent meditating brhmaa, Athassa kakh vapayanti sabb, Then all his doubts disappear, Yato pajnti sahetudhamman-ti.15 Since he knows (the nature of a) thing and its cause.

12

The elements in this compound are grouped and ordered according to the waxing syllable principle, so we have to understand soka-parideva- (2, 4) as one group; and -dukkha-domanass-upysa (2, 3, 4) as a second group. 13 Locative absolute, with temporal sense (Syntax, 183), an idiom which can be matched in the translation. 14 Udna, from ud, up, out + an, to breathe out. The verb is used with the cognate accusative, a common construction in Pi, which cannot be reproduced in English which normally avoids such internal repetition. 15 We might have expected a plural form here in agreement with dhamm in the first line. In the next verse paccayna in the corresponding line is plural.

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1: Bodhivaggo

1-2: Dutiyabodhisutta (2) The Second Discourse about the Awakening (Tree)
Eva me suta: Thus I heard: eka samaya Bhagav Uruvelya viharati, at one time the Gracious One was dwelling near Uruvel, najj Nerajarya tre Bodhirukkhamle pahambhisambuddho. on the bank of the river Nerajar, at the root of the Awakening tree, in the first (period) after attaining Awakening. Tena kho16 pana samayena Bhagav Then at that time the Gracious One sattha ekapallakena nisinno hoti vimuttisukhapaisaved. was sitting in one cross-legged posture for seven days experiencing the happiness of freedom. Atha kho Bhagav tassa satthassa accayena, Then with the passing of those seven days, the Gracious One, tamh samdhimh vuhahitv, rattiy majjhima yma, after arising from that concentration, for the middle watch of the night, paiccasamuppda pailoma sdhuka manasksi: applied his mind thoroughly to conditional origination in reverse order: Iti imasmi asati ida na hoti; imassa nirodh ida nirujjhati, This not being so, that is not; from the ceasing of this, that ceases, yadida: avijjnirodh sakhranirodho, that is to say: from the cessation of ignorance, there is the cessation of (volitional) processes, sakhranirodh vianirodho, from the cessation of (volitional) processes, the cessation of consciousness, vianirodh nmarpanirodho, from the cessation of consciousness, the cessation of mind and body, nmarpanirodh sayatananirodho, from the cessation of mind and body, the cessation of the six sense spheres, sayatananirodh phassanirodho, from the cessation of the six sense spheres, the cessation of contact,
16

Note that kho, as in atha kho, or tena kho, etc. is simply a disjunctive, signifying that a new thought sequence has begun, and therefore cannot be translated.

15

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phassanirodh vedannirodho, from the cessation of contact, the cessation of feeling, vedannirodh tahnirodho, from the cessation of feeling, the cessation of craving, tahnirodh updnanirodho, from the cessation of craving, the cessation of attachment, updnanirodh bhavanirodho, from the cessation of attachment, the cessation of continuation, bhavanirodh jtinirodho, from the cessation of continuation, the cessation of birth, jtinirodh jarmaraa, from the cessation of birth, old age, death, sokaparidevadukkhadomanassupys nirujjhanti, grief, lamentation, pain, sorrow, and despair (all) cease, evam-etassa kevalassa dukkhakkhandhassa nirodho hot ti. and so there is a cessation of this whole mass of suffering. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yad have ptubhavanti dhamm When (the nature of) things becomes really manifest tpino jhyato brhmaassa, To the ardent meditating brhmaa, Athassa kakh vapayanti sabb, Then all his doubts disappear, Yato khaya paccayna aved ti. Since the destruction of causes has been understood.

16

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1-3: Tatiyabodhisutta (3) The Third Discourse about the Awakening (Tree)
Eva me suta: Thus I heard: eka samaya Bhagav Uruvelya viharati, at one time the Gracious One was dwelling near Uruvel, najj Nerajarya tre Bodhirukkhamle pahambhisambuddho. on the bank of the river Nerajar, at the root of the Awakening tree, in the first (period) after attaining Awakening. Tena kho pana samayena Bhagav Then at that time the Gracious One sattha ekapallakena nisinno hoti vimuttisukhapaisaved. was sitting in one cross-legged posture for seven days experiencing the happiness of freedom. Atha kho Bhagav tassa satthassa accayena, Then with the passing of those seven days, the Gracious One, tamh samdhimh vuhahitv, rattiy pacchima yma, after arising from that concentration, for the last watch of the night, paiccasamuppda anulomapailoma sdhuka manasksi: applied his mind thoroughly to conditional origination in forward and reverse order: Iti imasmi sati ida hoti, imassuppd ida uppajjati, This being so, that is; from the arising of this, that arises, imasmi asati ida na hoti, imassa nirodh ida nirujjhati, this not being so, that is not; from the ceasing of this, that ceases, yadida: avijjpaccay sakhr, that is to say: because of ignorance there are (volitional) processes, sakhrapaccay via, because of (volitional) processes: consciousness, viapaccay nmarpa, because of consciousness: mind and body, nmarpapaccay sayatana, because of mind and body: the six sense spheres, sayatanapaccay phasso, because of the six sense spheres: contact,

17

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phassapaccay vedan, because of contact: feeling, vedanpaccay tah, because of feeling: craving, tahpaccay updna, because of craving: attachment, updnapaccay bhavo, because of attachment: continuation, bhavapaccay jti, because of continuation: birth, jtipaccay jarmaraa, because of birth: old age, death, sokaparidevadukkhadomanassupys sambhavanti, grief, lamentation, pain, sorrow, and despair (all) arise, evam-etassa kevalassa dukkhakkhandhassa samudayo hot ti. and so there is an origination of this whole mass of suffering. Avijjya tveva asesavirganirodh sakhranirodho, But from the complete fading away and cessation of ignorance, there is the cessation of (volitional) processes, sakhranirodh vianirodho, from the cessation of (volitional) processes, the cessation of consciousness, vianirodh nmarpanirodho, from the cessation of consciousness, the cessation of mind and body, nmarpanirodh sayatananirodho, from the cessation of mind and body, the cessation of the six sense spheres, sayatananirodh phassanirodho, from the cessation of the six sense spheres, the cessation of contact, phassanirodh vedannirodho, from the cessation of contact, the cessation of feeling, vedannirodh tahnirodho, from the cessation of feeling, the cessation of craving, tahnirodh updnanirodho, from the cessation of craving, the cessation of attachment,

18

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updnanirodh bhavanirodho, from the cessation of attachment, the cessation of continuation, bhavanirodh jtinirodho, from the cessation of continuation, the cessation of birth, jtinirodh jarmaraa, from the cessation of birth, old age, death, sokaparidevadukkhadomanassupys nirujjhanti, grief, lamentation, pain, sorrow, and despair (all) cease, evam-etassa kevalassa dukkhakkhandhassa nirodho hot ti. and so there is a cessation of this whole mass of suffering. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yad have ptubhavanti dhamm When (the nature of) things becomes really manifest tpino jhyato brhmaassa, To the ardent meditating brhmaa, Vidhpaya tihati Mrasena, He dwells dispelling Mra's army, Suriyo va17 obhsayam-antaikkhan-ti. As the sun (dwells) lighting up the firmament.

17

The Commentary here takes va as eva rather than the more natural iva. But this can hardly be maintained when we require a word indicating the simile anyway.

19

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1-4: Nigrodhasutta (4) The Discourse about the Banyan (Tree)

Eva me suta: Thus I heard: eka samaya Bhagav Uruvelya viharati, at one time the Gracious One was dwelling near Uruvel, najj Nerajarya tre Ajaplanigrodhamle pahambhisambuddho. on the bank of the river Nerajar, at the root of the Goatherds' Banyan tree, in the first (period) after attaining Awakening. Tena kho pana samayena Bhagav Then at that time the Gracious One sattha ekapallakena nisinno hoti vimuttisukhapaisaved. was sitting in one cross-legged posture for seven days experiencing the happiness of freedom. Atha kho Bhagav tassa satthassa accayena Then with the passing of those seven days, the Gracious One tamh samdhimh vuhsi. arose from that concentration. Atha kho aataro huhukajtiko brhmao Then a certain brhmaa who was by nature a grumbler yena Bhagav tenupasakami,18 went to the Gracious One, upasakamitv, Bhagavat saddhi sammodi. and after going, he exchanged greetings with the Gracious One. Sammodanya katha srya vtisretv ekamanta ahsi. After exchanging courteous talk and greetings, he stood on one side. Ekamanta hito19 kho so brhmao Bhagavanta etad-avoca: While stood on one side that brhmaa said this to the Gracious One:

18

This construction yena <person (or place)> tenupasakami is an idiom, meaning literally: by where the < person (or place)> was, by there he approached. For a study of these approach formulas (based on Dghanikya) see Mark Allon, Style and Function (Tokyo, 1997). 19 Notice the complex repetition of the cognates in the last three sentences: first the finite followed by the absolutive ...upasakami, upasakamitv... ; then the finite followed by the future passive participle ...sammodi. Sammodanya... ; and lastly the adverb and finite verb followed by adverb and past participle ...ekamanta ahsi. Ekamanta hito... This complex internal repetition is a characteristic of the prose sections of the texts, and goes a long way to define the rhythm of the prose.

20

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Kittvat nu kho bho Gotama brhmao hoti? To what extent, dear Gotama, is one a brhmaa? Katame ca pana brhmaakara dhamm? ti And again what things make one a brhmaa? Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yo brhmao bhitappadhammo,20 That brhmaa who has removed bad things, Nihuhuko nikkasvo yatatto, Not grumbling, free from blemish, self-restrained, Vedantag vusitabrahmacariyo, With perfect understanding, (and) the spiritual life accomplished, Dhammena so Brahmavda vadeyya,21 Righteously he might speak a word about the Brahman, Yassussad22 natthi kuhici loke ti. For him there is no arrogance anywhere in the world.

1-5: Therasutta (5) The Discourse about the Elders

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm ca Sriputto, Then at that time venerable Sriputta,
20

There is a word play here between brhmao & bhita-, which is almost lost with the Sanskritisation of brhmao, which re-introduces the -r- element, which must have been missing in the original dialect. The word play is even more obscured in the Udnavarga version (33-13), where bhita- has become vhita-. The same word play occurs in the udna in the following discourse also. 21 Another word play, this time having reference to the Brhmaical doctrine of the impersonal Brahman, as found in the Upaniads. 22 Ussada is from ussdati, to raise oneself up. It seems preferable to take the word as being used in an ethical sense.

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yasm ca Mahmoggallno, yasm ca Mahkassapo, venerable Mahmoggallna, venerable Mahkassapa, yasm ca Mahkaccyano, yasm ca Mahkohito, venerable Mahkaccyana, venerable Mahkohita, yasm ca Mahkappino, yasm ca Mahcundo, venerable Mahkappina, venerable Mahcunda, yasm ca Anuruddho, yasm ca Revato, venerable Anuruddha, venerable Revata, yasm ca Nando23 yena Bhagav tenupasakamisu. and venerable Nanda went to the Gracious One. Addas kho Bhagav te yasmante drato24 va gacchante, The Gracious One saw those venerable ones coming while still far away, disvna, bhikkh mantesi: and having seen (them), he addressed the monks (saying): Ete bhikkhave brhma gacchanti; These brhmaas are coming, monks; ete bhikkhave brhma gacchant ti.25 these brhmaas are coming, monks. Eva vutte, aataro brhmaajtiko bhikkhu, After that was said, a certain monk who was a brhmaa by birth, Bhagavanta etad-avoca: said to the Gracious One: Kittvat nu kho bho Gotama brhmao hoti? To what extent, dear Gotama, is one a brhmaa? Katame ca pana brhmaakara dhamm? ti And again what things make one a brhmaa? Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it,

23

nando in BJT. Nando in ChS, which is to be preferred, as all the bhikkhus who are named are Arahants (Brhmaas), while nanda was still a sekha (trainee). 24 Wijesekera, Syntax 131c has shown that drato in these contexts does not mean from afar (which makes it sound like they had come a long way, but while they were still a distance away (from him), which I follow in the translation here. 25 Repetition as here is a common form of emphasis in the Pi discourses.

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tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Bhitv ppake dhamme, ye caranti sad sat, Those who, having removed bad things, live always mindful, Khasayojan Buddh,26 te ve lokasmi brhma ti. The Buddhas who have destroyed the fetters, truly they are brhmaas in the world.

1-6: Kassapasutta (6) The Discourse about Kassapa

Eva me suta: Thus I heard: eka samaya Bhagav Rjagahe viharati, at one time the Gracious One was dwelling near Rjagaha, Veuvane Kalandakanivpe.27 in Bamboo Wood, at the Squirrels' Feeding Place. Tena kho pana samayena yasm Mahkassapo Then at that time venerable Mahkassapa Pipphaliguhya viharati, bdhiko dukkhito bhagilno. was dwelling in the Pepper Cave, and was afflicted, suffering, and very sick. Atha kho yasm Mahkassapo aparena samayena Then venerable Mahkassapa at another time tamh bdh vuhsi. arose from that affliction. Atha kho yasmato Mahkassapassa Then this occured to venerable Mahkassapa

26

Buddha is applied here to all who have attained Awakening: disciples, individual Buddhas, and Perfect Sambuddhas. 27 Dr. Mark Allon points out in Style and Function that the openings of the discourses often have a rhythmic structure (which he calls "loose veha" (e.g. pg. 246), but which I think would be better termed prose gaa). If we read m (which for syntactic reasons is preferable to Allons reading sutam), the opening in this discourse can be scanned as follows: Eva m suta: eka samaya Bhagav Rjagahe viharati Veuvane Kalandakanivpe. It should be noted, however, that not all the openings scan as well as this.

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tamh bdh vuhitassa etad-ahosi:28 when he arose from that affliction: Yannnha Rjagaha piya paviseyyan-ti. Well now, I should enter Rjagaha for alms. Tena kho pana samayena Then at that time pacamattni devatsatni29 ussukka pannni honti five hundred devats were ready and eager yasmato Mahkassapassa piaptapailbhya.30 to offer almsfood to venerable Mahkassapa. Atha kho yasm Mahkassapo But venerable Mahkassapa, tni pacamattni devatsatni paikkhipitv, after refusing those five hundred devats, pubbanhasamaya31 nivsetv, pattacvaram-dya, having dressed in the morning time, after picking up his bowl and robe, Rjagaha piya pvisi, entered Rjagaha for alms, yena daiddavisikh kapaavisikh pesakravisikh. (going) to the poor streets, to the wretched streets, to the weaver's streets. Addas kho Bhagav yasmanta Mahkassapa The Gracious One saw venerable Mahkassapa Rjagahe piya caranta, walking for alms in Rjagaha, yena daiddavisikh kapaavisikh pesakravisikh. (going) to the poor streets, to the wretched streets, to the weaver's streets.

28 29

etad-ahosi, this occured, is an idiom, more literally: this was to venerable Mahkassapa. The splitting of the numerals as here ...paca... ...satni... is a characteristic of these constructions, perhaps used for emphasis. 30 This is a dative of purpose used in the sense of the infinitive, which occurs quite frequently in the texts; it normally has the dative ending in -ya. 31 The accusative here overlaps with the locative in meaning. Similarly with Rjagaha below, where we may translate: entered into Rjagaha for alms. Note also that piya is an infinitive-like dative of purpose, Commentary: piya pvis ti piaptatthya pvisi.

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Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Anaaposi ata,32 danta sre patihita, Not nourishing another, well-known, controlled, established in the essential, Khsava33 vantadosa: tam-aha brmi brhmaan-ti. With pollutants destroyed, rid of faults: him I call a brhmaa.

1-7: Pvsutta (7) The Discourse about Pv

Eva me suta: Thus I heard: eka samaya Bhagav Pvya viharati, at one time the Gracious One was dwelling near Pv, Ajakalpake Cetiye, Ajakalpakassa yakkhassa bhavane. near the Flock of Goats Shrine, at the domicile of the Flock of Goats yakkha. Tena kho pana samayena Bhagav, Then at that time the Gracious One, rattandhakratimisya, abbhokse nisinno hoti, in the darkness of the night, was sitting in the open air, devo34 ca ekam-eka phusyati. and the sky-god was raining lightly drop by drop. Atha kho Ajakalpako yakkho Then the Flock of Goats yakkha Bhagavat bhaya chambhitatta lomahasa uppdetukmo,35 desiring to give rise to fear, terror, and horror in the Gracious One,

32

The Commentary states that anaaposi here can also mean not nourished by another, though it is hard to see how such an epithet can apply to an almsman! The Commentary defines ata as meaning either well-known, or its opposite, unknown! Udnavarga (33-23) reads: Ananyapo hy jt, which suggests that the Sanskrit redactor(s) understood that the first meaning was the original. 33 sava is literally an outflow or overflow; pollutant, which is the translation adopted here, is semantically identical in meaning, from Latin polluere, to wash over, to defile. 34 Deva is used in the Mahbhrata as a name of Indra, in his role of god of the sky, and giver of rain, and that is clearly the sense here. See SED under the entry deva. 35 kma is often combined with the infinitive (here uppdetu + kma), giving the sense of desiring to do (something or other).

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yena Bhagav tenupasakami, went to the Gracious One, upasakamitv, Bhagavato avidre tikkhattu: and after going, not far away from the Gracious One three times (he called out): Akkulo pakkulo ti36 akkulapakkulika aksi, Confusion, great confusion, and he made a great confusion, Eso te samaa pisco! ti This is a demon for you, ascetic! Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yad sakesu dhammesu pragu hoti brahmao, He is a brhmaa when he has gone beyond in regard to his own things, Atha eta pisca-ca pakkula-ctivattat ti. Then has he transcended this demon and the great confusion.

1-8: Sagmajsutta (8) The Discourse about Sagmaj

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Sagmaj Then at that time venerable Sagmaj Svatthi anuppatto hoti Bhagavanta dassanya.37 had arrived at Svatth to see the Gracious One.

36

These words are probably to be derived from kula, meaning confusion; but they may simply be exclamations having the same meaning. 37 Another, and very frequent, use of the infinitive-like dative: had arrived at Svatth in order to see (or, for the purpose of seeing) the Gracious One.

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Assosi kho yasmato Sagmajissa puradutiyik:38 Venerable Sagmaj's former wife heard: Ayyo kira Sagmaj Svatthi anuppatto ti, Master Sagmaj it seems has arrived at Svatth, s draka39 dya Jetavana agamsi. and taking her little boy she went to Jeta's Wood. Tena kho pana samayena yasm Sagmaj Then at that time venerable Sagmaj aatarasmi rukkhamle divvihra nisinno hoti. was dwelling for the day sat at the root of a certain tree. Atha kho yasmato Sagmajissa puradutiyik Then venerable Sagmaj's former wife yenyasm Sagmaj tenupasakami, went to venerable Sagmaj, upasakamitv, yasmanta Sagmaji etad-avoca: and after going, she said to venerable Sagmaj: Khuddaputtmhi samaa posa man-ti. I have a little son, ascetic, you must take care of me. Eva vutte, yasm Sagmaj tuh ahosi. After that was said, venerable Sagmaj was silent. Dutiyam-pi kho yasmato Sagmajissa puradutiyik For a second time venerable Sagmaj's former wife yasmanta Sagmaji etad-avoca: said to venerable Sagmaj: Khuddaputtmhi samaa posa man-ti. I have a little son, ascetic, you must take care of me. Dutiyam-pi kho yasm Sagmaj tuh ahosi. For a second time venerable Sagmaj was silent. Tatiyam-pi kho yasmato Sagmajissa puradutiyik For a third time venerable Sagmaj's former wife yasmanta Sagmaji etad-avoca: said to venerable Sagmaj:

38 39

More literal than former wife would be former second, but it is unidiomatic in English. draka is a masculine form (fem = drik), and means specifically little boy.

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Khuddaputtmhi samaa posa man-ti. I have a little son, ascetic, you must take care of me. Tatiyam-pi kho yasm Sagmaj tuh ahosi. For a third time venerable Sagmaj was silent. Atha kho yasmato Sagmajissa puradutiyik, Then venerable Sagmaj's former wife, ta draka yasmato Sagmajissa purato nikkhipitv pakkmi: having put the boy down in front of venerable Sagmaj, went away, (saying): Esa te samaa putto posa nan-ti. This is your son, ascetic, you must take care of him. Atha kho yasm Sagmaj ta draka neva olokesi, na pi lapi. But venerable Sagmaj did not look at the boy, nor did he speak (to him). Atha kho yasmato Sagmajissa puradutiyik Then venerable Sagmaj's former wife avidra gantv, apalokent addasa40 yasmanta Sagmaji having gone not far away, looking round saw that venerable Sagmaj ta draka neva olokenta na pi lapanta. was neither looking at the boy, nor was he speaking (to him). Disvnassa etad-ahosi: Having seen (that) this occured to her: Na cya samao puttena pi atthiko ti.41 This ascetic does not even have need of a son. Tato painivattitv draka dya pakkmi. Therefore, after turning back and taking the boy, she went away. Addas kho Bhagav dibbena cakkhun The Gracious One saw with the divine-eye visuddhena atikkantamnusakena, which is purified, and surpasses that of (normal) men, yasmato Sagmajissa puradutiyikya evarpa vippakra. 42 that venerable Sagmaj's former wife had such bad manners.

40 41

Notice we get three verbs in a row here, an absolutive, a present participle, and a finite aorist. atthika is often constructed with the instrumental as object, but having genetival sense. 42 PED gives only the meaning: change, mutation, alteration for vippakra, but SED (s.v. viprakra) says: treating with disrespect... which seems more appropriate here.

28

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Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: yanti nbhinandati, pakkamanti na socati, In (her) coming he does not rejoice, in (her) leaving he does not grieve, Sag Sagmaji43 mutta: tam-aha brmi brhmaan-ti. 44 Sagmaj Victorious in Battle, free from the shackle: him I call a brhmaa.

1-9: Jailasutta (9) The Discourse about Those with Knotted Hair
Eva me suta: Thus I heard: eka samaya Bhagav Gayya viharati Gaysse. at one time the Gracious One was dwelling near Gay, on Gay Peak. Tena kho pana samayena sambahul jail, Then at that time many knotted-haired ascetics, stsu Hemantiksu rattsu antarahake45 himaptasamaye, in the cold Winter nights, in between the eights, at the time of the snowfall, Gayya ummujjanti pi, nimujjanti pi, in the Gay (river), were plunging out, and plunging in, ummujjanimujjam-pi karonti, were plunging out and in, osicanti pi, aggim-pi juhanti: Imin suddh ti. were sprinkling (water), and were offering the fire sacrifice, (thinking): Through this there is purity.

43

There is a play on the (unrelated) words saga and Sagmaj, though one might have thought a play on the meaning of the name itself would have been more apt. 44 The use of the double accusative in the last line, where brhmaa in being used predicatively of ta is peculiar to the gth language; see Syntax 58b. 45 "The eights" (ahak) refers to the eighth day after 3 of the Full Moons in Hemanta, i.e. at the coldest time of the year, at which times there were festivals when the brhmaas worshipped their ancestors (see SED, aak). Antarahake therefore means between these times. See BHSD, s.v. aaka-rtri (on Lalitavistara 251.6) and CPD s.v. atthak, anatrahaka. The Commentary says that ahak means the last four days in Mgha and the first four in Phaggua, in the season of Sisira, which shows an unexpected ignorance of brhmaical festivals, and is certainly wrong.

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Addas kho Bhagav te sambahule jaile, The Gracious One saw that those many knotted-haired ascetics, stsu Hemantiksu rattsu antarahake himaptasamaye, in the Winter nights, in between the eights, at the time of the snowfall, Gayya ummujjante pi, nimujjante pi, in the Gay (river), were plunging out and plunging in, ummujjanimujja karonte pi, were plunging out and in, osicante pi, aggim-pi juhante: Imin suddh ti. were sprinkling (water), and were offering the fire sacrifice, (thinking): Through this there is purity. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Na udakena suci hoti - bahvettha nahyat jano! Not through water is there purity - many people bathe here! Yamhi sacca-ca Dhammo ca, so suc so ca brhmao ti. In whom there is truth and Dhamma, he is pure, and he is a brhmaa.

1-10: Bhiyasutta (10) The Discourse about Bhiya

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Bhiyo46 Drucriyo Then at that time Bhiya of the Bark Robe

46

There appears to be another version of Bhiyas story at Bhiyasutta (SN 35:89). There a certain Bhiya is given the catechism on the impermanence of the eye and forms, etc. after which he becomes an arahant. SA doesnt comment on the discourse, and although the sutta doesnt specify that the Bhiya in that sutta is known as Drucriyo, it should be noted that the sutta directly follows one in which Ven. Pua returns to his home town of Sunparanta, the capital of which was Suppraka.

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Supprake paivasati samuddatre, was living near Suppraka, on the bank of the ocean, sakkato garukato mnito pjito apacito, being venerated, respected, revered, honoured, esteemed, lbh cvarapiaptasensanagilnappaccayabhesajjaparikkhrna. in receipt of robes, almsfood, dwellings, and medicinal requisites to help when sick. Atha kho Bhiyassa Drucriyassa rahogatassa paisallnassa,47 Then when Bhiya of the Bark Robe had gone into hiding, into seclusion, eva cetaso parivitakko udapdi: this reflection arose in his mind: Ye ca kho keci loke Arahanto v, Among those in the world who are Worthy Ones, Arahattamagga v sampann, aha tesam-aataro ti.48 or have entered the path to Worthiness, I am one of them. Atha kho Bhiyassa Drucriyassa puraslohit devat, Then a devat, who was a former blood-relative of Bhiya of the Bark Robe, anukampik atthakm, being compassionate and desiring his welfare, Bhiyassa Drucriyassa cetas cetoparivitakkam-aya, knowing with his mind the reflection in the mind of Bhiya of the Bark Robe, yena Bhiyo Drucriye tenupasakami, went to Bhiya of the Bark Robe, upasakamitv, Bhiya Drucriya49 etad-avoca: and after going, he said this to Bhiya of the Bark Robe: Neva kho tva Bhiya Arah. You are certainly not a Worthy One, Bhiya. Npi Arahattamagga v sampanno. Nor have you entered the path to Worthiness. Spi te paipad natthi yya v tva Arah assa, This practice of yours is not one whereby you could be a Worthy One,

47 48

This is a genitive absolute expression with durative sense, which occurs quite frequently. Ireland takes this as a question, though there is no question word in the sentence. 49 Note that to avoid using the personal pronoun, the proper name is used altogether three times in this one short sentence. It appears to be characteristic of Indian languages to avoid the personal pronoun when speaking about someone definite.

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Arahattamagga v sampanno ti. or one who has entered the path to Worthiness. Atha ko carahi sadevake loke Arahanto v, Then who now in this world with its devas are Worthy Ones, Arahattamagga v sampanno? ti. or have entered the path to Worthiness? Atthi Bhiya uttaresu janapadesu Svatth nma nagara. There is, Bhiya, in the northern countries a city by the name of Svatth. Tattha so Bhagav etarahi viharati Araha Sammsambuddho. There the Gracious One dwells at the present time who is a Worthy One, a Perfect Sambuddha. So hi Bhiya Bhagav Arah ceva, Arahattya ca Dhamma deset ti. He, Bhiya, the Gracious One, is certainly a Worthy One, and teaches the Dhamma for (attaining) Worthiness. Atha kho Bhiyo Drucriyo tya devatya savejito, Then Bhiya of the Bark Robe being greatly moved by that devat, tvad-eva Supprak pakkmi sabbattha ekarattiparivsena,50 immediately went away from Suppraka, and staying (for only) one night in every place, yena Svatthi Jetavana Anthapiikassa rmo tenupasakami.51 went to Svatth, Jeta's Wood, and to Anthapiika's monastery. Tena kho pana samayena sambahul bhikkh abbhokse cakamanti. Then at that time many monks were walking (in meditation) in the open air. Atha kho Bhiyo Drucriyo yena te bhikkh tenupasakami, Then Bhiya of the Bark Robe went to those monks, upasakamitv, te bhikkh etad-avoca: and after going, he said this to those monks: Kahannu kho bhante etarahi so Bhagav viharati, Where, reverend Sirs, is the Gracious One living at present,

50

The Commentary notes that the distance from Suppraka to Svatth is 120 leagues (vsayojanasate, about 600 miles), but insists he made the journey in one night! However, this seems to go against the natural meaning of the text. 51 PTS reads: yena Bhagav Svatthiya viharati Jetavane Anthapiikass rme ten upasakami; hence Masefields and Irelands translations here, but BJT is to be preferred here, as the Bhagav was not there when he arrived.

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Araha Sammsambuddho? Dassanakmamh maya52 the Worthy One, the Perfect Sambuddha? We have a desire to see ta Bhagavanta Arahanta Sammsambuddhan-ti. the Gracious One, the Worthy One, the Perfect Sambuddha. Antaraghara53 paviho kho Bhiya Bhagav piy ti. The Gracious One, Bhiya, has entered among the houses for alms. Atha kho Bhiyo Drucriyo taramnarpo Then Bhiya of the Bark Robe having hurriedly Jetavan nikkhamitv Svatthi pavisitv, left Jeta's Grove and having entered Svatth, addasa Bhagavanta Svatthiya piya caranta, saw the Gracious One walking for alms in Svatth, psdika pasdanya santindriya santamnasa, confident, inspiring confidence, with (sense) faculties at peace, mind at peace, uttamadamathasamatham-anuppatta, having attained supreme self-control and calm, danta gutta yatindriya nga. controlled, guarded, with restrained faculties, a (true) nga. Disvna, yena Bhagav tenupasakami, After seeing (him), he went to the Gracious One, upasakamitv Bhagavato pde siras nipatitv, and after going and prostrating himself with his head at the Gracious One's feet, Bhagavanta etad-avoca: he said this to the Gracious One: Desetu me bhante Bhagav Dhamma, desetu Sugato Dhamma, Let the Gracious One preach the Dhamma to me, reverend Sir, let the Fortunate One preach the Dhamma, ya mamassa dgharatta hitya sukhy ti.54 that will be for my benefit and happiness for a long time. Eva vutte, Bhagav Bhiya Drucriya etad-avoca: After that was said, the Gracious One said this to Bhiya of the Bark Robe:

52 53

Notice the use of the royal plural here. Among the houses, i.e. into the city. 54 In this common idiom the datives of purpose hitya & sukhya are combined with the accusative of extension in time dgharatta, which gives durative sense.

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Aklo kho tva, Bhiya, antaraghara pavihamh piy ti. It is the wrong time for you, Bhiya, we have entered among the houses for alms. Dutiyam-pi kho Bhiyo Drucriyo Bhagavanta etad-avoca: For a second time Bhiya of the Bark Robe said this to the Gracious One: Dujjna kho paneta bhante Bhagavato v jvitantaryna, But it is hard to know, reverend Sir, the dangers to the Gracious One's life, mayha v jvitantaryna! or the dangers to my life! Desetu me bhante Bhagav Dhamma, desetu Sugato Dhamma, Let the Gracious One preach the Dhamma to me, reverend Sir, let the Fortunate One preach the Dhamma, ya mamassa dgharatta hitya sukhy ti. that will be for my benefit and happiness for a long time. Dutiyam-pi kho Bhagav Bhiya Drucriya etad-avoca: For a second time the Gracious One said this to Bhiya of the Bark Robe: Aklo kho tva Bhiya, antaraghara pavihamh piy ti. It is the wrong time for you, Bhiya, we have entered among the houses for alms. Tatiyam-pi kho Bhiyo Drucriyo Bhagavanta etad-avoca: For a third time Bhiya of the Bark Robe said this to the Gracious One: Dujjna kho paneta bhante Bhagavato v jvitantaryna, But it is hard to know, reverend Sir, the dangers to the Gracious One's life, mayha v jvitantaryna! or the dangers to my life! Desetu me bhante Bhagav Dhamma, desetu Sugato Dhamma, Let the Gracious One preach the Dhamma to me, reverend Sir, let the Fortunate One preach the Dhamma, ya mamassa dgharatta hitya sukhy ti. that will be for my benefit and happiness for a long time. Tasmtiha te Bhiya, eva sikkhitabba: In that case, Bhiya, you should train yourself thus:

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Dihe dihamatta bhavissati,55 In what is seen there must be only what is seen, sute sutamatta bhavissati, in what is heard there must be only what is heard, mute mutamatta bhavissati, in what is sensed there must be only what is sensed, vite vitamatta bhavissat ti. in what is cognized there must be only what is cognized. Eva hi te Bhiya sikkhitabba. This is the way, Bhiya, you should train yourself. Yato kho te Bhiya dihe dihamatta bhavissati, And since for you, Bhiya, in what is seen there will be only what is seen, sute sutamatta bhavissati, in what is heard there will be only what is heard, mute mutamatta bhavissati, in what is sensed there will be only what is sensed, vite vitamatta bhavissati, in what is cognized there will be only what is cognized, tato tva Bhiya na tena; therefore, Bhiya, you will not be with that; yato tva Bhiya na tena, tato tva Bhiya na tattha; and since, Bhiya, you will not be with that, therefore, Bhiya, you will not be in that; yato tva Bhiya na tattha, tato tva Bhiya and since, Bhiya, you will not be in that, therefore, Bhiya, you nevidha, na hura, na ubhayam-antare56 will not be here or hereafter or in between the two

55

As this is an instruction, the future tense is being used as an imperative (for this usage see Perniola PG, 274 b; in the repetition though, we must take it with its normal future meaning. This teaching is also found in Mlukyaputtasutta (SN 35. 95), a translation of which is found elsewhere on this website. There this cryptic teaching is expanded on in verses by Ven. Mlukyaputta, which is then approved of by the Buddha, who repeats the verses, thus making them his own. 56 The Commentary goes to some lengths to point out that there is no in-between state in the orthodox interpretation of this phrase, and states the interpretation must mean either: you will not be here or hereafter or in both; or, you will not be here or hereafter, nor is there anywhere in between the two; cf. 8-4 below where part of the phrase recurrs. See Harvey, The Selfless Mind, pp. 98 - 108; and also Bhikkhu Bodhis note to Bojjhagasayutta 3 (Slasutta), found on pp. 1902-3 of CDB.

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- esevanto dukkhass ti. - just this is the end of suffering. Atha kho Bhiyassa Drucriyassa Bhagavato Then through the Gracious One's brief teaching of this Dhamma imya sakhittya Dhammadesanya tvad-eva Bhiya of the Bark Robe's mind was immediately anupdya savehi citta vimucci. freed from the pollutants, without attachment. Atha kho Bhagav Bhiya Drucriya Then the Gracious One, having advised imin sakhittena ovdena ovaditv pakkmi. Bhiya of the Bark Robe with this brief advice, went away. Atha kho acirapakkantassa57 Bhagavato Then not long after the Gracious One had gone Bhiya Drucriya gv taruavacch adhiptetv jvit voropesi. a cow with a young calf, having attacked Bhiya of the Bark Robe, deprived him of life. Atha kho Bhagav Svatthiya piya caritv, Then the Gracious One after walking for alms in Svatth, pacchbhatta piaptapaikkanto, while returning from the alms-round after the meal, sambahulehi bhikkhhi saddhi58 nagaramh nikkhamitv, after going out from the city with many monks, addasa Bhiya Drucriya klakata.59 saw that Bhiya of the Bark Robe had died. Disvna, bhikkh mantesi: After seeing (him), he addressed the monks, (saying): Gahatha bhikkhave Bhiyassa Drucriyassa sarraka, Monks, take up Bhiya of the Bark Robe's body,

57

According to Wijesekera this compound is the only example in Pi of a genitive absolute which uses a past participle in the construction -pakkanta, see the discussion of this stock phrase in Syntax 158c. Normally the genitive absolute is constructed with present participles. 58 saddhi in these constructions is periphrasis, as the instrumental can carry the sense by itself, see Syntax 63. 59 Klakata: died; literally: had made (his) time, which is unidiomatic in English.

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macaka ropetv nharitv jhpetha, thpa-cassa karotha,60 and after putting it on a bier, carrying it away, and burning it, make a memorial mound for him, sabrahmacr vo bhikkhave klakato ti. your fellow in the spiritual life, monks, has died. Eva bhante, ti kho te bhikkh, Bhagavato paissutv,61 Yes, reverend Sir, said those monks, and after replying to the Gracious One, Bhiyassa Drucriyassa sarraka macaka ropetv, putting Bhiya of the Bark Robe's body on a bier, nharitv jhpetv, thpa-cassa karitv, carrying it away, burning it, and making a memorial mound for him, yena Bhagav tenupasakamisu, they went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkhu Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: Daha bhante Bhiyassa Drucriyassa sarra, thpo cassa kato. Burnt, reverend Sir, is Bhiya of the Bark Robe's body, and the memorial mound for him has been made. Tassa k gati? Ko abhisamparyo? ti. What is his destination? What is his future state? Paito bhikkhave Bhiyo Drucriyo, A wise man, monks, was Bhiya of the Bark Robe, paccapdi Dhammassnudhamma, who practiced Dhamma in accordance with the Dhamma, na ca ma Dhammdhikaraa vihesesi. and did not trouble me on account of the Dhamma. Parinibbuto bhikkhave Bhiyo Drucriyo ti. Completely emancipated, monks, is Bhiya of the Bark Robe.

60

The absolutive with the finite verb is a common construction in Pi (and in all Indian languages as far as I know), and makes perfectly good sense in English also. 61 This idiom seems to be generally misunderstood in translations. Paissutv is an absolutive, not a finite verb, which only comes later: upasakamisu.

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Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yattha po ca pahav, tejo vyo na gdhati, In the place where the water, earth, fire, and wind find no footing, Na tattha sukk jotanti, dicco nappaksati, There the stars do not shine, nor does the sun give light, Na tattha candim bhti, tamo tattha na vijjati. There the moon does not glow, there darkness is not found. Yad ca attan ved, muni monena brhmao, And when the sage, the brhmaa, has experienced (nibbna) through his own sagacity, Atha rp arp ca, sukhadukkh pamuccat ti. Then from both form and formless, happiness and suffering, he is free. Ayam-pi udno vutto Bhagavat iti me sutan-ti. This exalted utterance was also said by the Gracious One, so I have heard.

38

2: Mucalindavaggo The Chapter (including the Discourse) about Mucalinda 2-1: Mucalindasutta (11) The Discourse about Mucalinda
Eva me suta: Thus I heard: eka samaya Bhagav Uruvelya viharati, at one time the Gracious One was dwelling near Uruvel, najj Nerajarya tre Mucalindamle pahambhisambuddho. on the bank of the river Nerajar, at the root of the Mucalinda (tree), in the first (period) after attaining Awakening. Tena kho pana samayena Bhagav Then at that time the Gracious One sattha ekapallakena nisinno hoti vimuttisukhapaisaved. was sitting in one cross-legged posture for seven days experiencing the happiness of freedom. Tena kho pana samayena mah aklamegho udapdi, Then at that time a great cloud arose out of season, satthavaddalik stavtaduddin.62 (bringing) seven days of rainy weather, cold winds, and overcast days. Atha kho Mucalindo Ngarj sakabhavan nikkhamitv, Then the Nga King Mucalinda, after leaving his domicile, Bhagavato kya sattakkhattu bhogehi parikkhipitv, and surrounding the Gracious One's body seven times with his coils, upari muddhani mahanta phaa vihacca ahsi: stood with his great hood stretched out above his head, (thinking): M Bhagavanta sta, m Bhagavanta uha, May the Gracious One not be cold, may the Gracious One not be hot, m Bhagavanta asamakasavttapasirisapasamphasso ti.63 may the Gracious One not be affected by gadflies, mosquitoes, wind, the heat (of the sun), and serpents.

62 63

Abhidh. 50: duddina meghacchannhe. M is normally constructed with the aorist in these sentences, here ahosi must be understood.

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Atha kho Bhagav tassa satthassa accayena, Then with the passing of those seven days, the Gracious One tamh samdhimh vuhsi. arose from that concentration. Atha kho Mucalindo Ngarj, Then the Nga King Mucalinda, viddha vigatavalhaka deva viditv, having understood that the sky was now clear without a cloud, Bhagavato ky bhoge vinivehetv, having unravelled his coils from the Gracious One's body, sakavaa paisaharitv, mavakavaa abhinimminitv, and after withdrawing his own form, and creating the appearance of a young brhmaa, Bhagavato purato ahsi, pajaliko Bhagavanta namassamno.64 stood in front of the Gracious One, revering the Gracious One with raised hands. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Sukho viveko tuhassa, sutadhammassa passato, There is happiness and detachment for the one who is satisfied, who has heard the Dhamma, and who sees, Abypajja sukha loke, pabhtesu sayamo. There is happiness for him who is free from ill-will in the world, who is restrained towards breathing beings. Sukh virgat loke, kmna samatikkamo, The state of dispassion in the world is happiness, the complete transcending of sense desires, Asmimnassa yo65 vinayo - eta ve parama sukhan-ti. (But) for he who has removed the conceit I am - this is indeed the highest happiness.

64

Notice the verbal complexity of this sentence, with no fewer than four absolutives, followed by a finite aorist, and a present participle. 65 This syllable is metrically disruptive, and we have to count vina- as resolution at the 7th to correct the metre. Note that it has been excluded from the Udnavarga (30-19), which reads: asmimnasya vinaya.

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2-2: Rjasutta (12) The Discourse about the Kings

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena sambahulna bhikkhna, Then at that time, amongst many monks, pacchbhatta piaptapaikkantna, after returning from the alms-round after the meal, upahnaslya sannisinnna sannipatitna,66 assembling together, and sitting in the attendance hall, ayam-antarkath udapdi: this conversation arose: Ko nu kho vuso imesa dvinna rjna Now, venerable friends, which of these two kings has mahaddhanataro v mahbhogataro v, the greater wealth, the greater riches, mahkosataro v mahvijitataro v, the greater treasury, the greater realm, mahvhanataro v mahabbalataro v,67 the greater vehicles, the greater strength, mahiddhikataro v mahnubhvataro v the greater power, the greater majesty Rj v Mgadho Seniyo Bimbisro, Rj v Pasenadi Kosalo? ti. the Magadhan King Seniya Bimbisra, or the Kosalan King Pasenadi? Aya-carahi tesa bhikkhna antarkath hoti vippakat. Now this conversation amongst those monks was left unfinished.

66

The genitive as used in the last four words gives a semi-absolute sense in this construction; see Syntax 203. 67 The Commentary allows for two interpretations here, either as great army or as great strength: mahanta senbala-ceva thmabala-ca, etass ti mahabbalo.

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Atha kho Bhagav syanhasamaya paisalln vuhito, Then the Gracious One, having risen from seclusion in the evening time, yenupahnasl tenupasakami, went to the assembly hall, upasakamitv, paatte sane nisdi. and after going, he sat down on the prepared seat. Nisajja kho Bhagav bhikkh mantesi: Having sat down the Gracious One addressed the monks, (saying): Kyanuttha bhikkhave etarahi kathya sannisinn sannipatit, What is the talk about, monks, amongst those who have assembled together and are sitting here at present, k ca pana vo antarkath vippakat? ti. and what is the conversation that you left unfinished? Idha bhante amhka pacchbhatta piaptapaikkantna, Here, reverend Sir, after returning from the alms-round after the meal, upahnaslya sannisinnna sannipatitna, assembling together, and sitting in the attendance hall, ayam-antarkath udapdi: this conversation arose: Ko nu kho vuso imesa dvinna rjna Now, venerable friends, which of these two kings has mahaddhanataro v mahbhogataro v, the greater wealth, the greater riches, mahkosataro v mahvijitataro v, the greater treasury, the greater realm, mahvhanataro v mahabbalataro v, the greater vehicles, the greater strength, mahiddhikataro v mahnubhvataro v the greater power, the greater majesty Rj v Mgadho Seniyo Bimbisro, Rj v Pasenadi Kosalo? ti. the Magadhan King Seniya Bimbisra, or the Kosalan King Pasenadi? Aya kho no bhante antarkath vippakat, This is the conversation, reverend Sir, that we left unfinished,

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atha kho Bhagav anuppatto ti. then the Gracious One arrived. Nakhveta bhikkhave tumhka patirpa This is certainly not suitable, monks, for you kulaputtna saddh agrasm anagriya pabbajitna, sons of good family who through faith have gone forth from the home to homelessness, ya tumhe evarpi katha katheyytha. that you should talk such talk. Sannipatitna vo bhikkhave dvaya karaya: When you have assembled together, monks, there are two things that you ought to do: Dhamm v kath, ariyo v tuhbhvo ti. talk about the Dhamma, or maintain noble silence. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Ya-ca kmasukha loke, ya-cida diviya sukha, That which is sensual happiness in the world, and that happiness which is divine, Tahakkhayasukhassete kala ngghanti soasin-ti. To the happiness of the destruction of craving, these are not worth a sixteenth part.

2-3: Daasutta (13) The Discourse about the Stick

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena sambahul kumrak Then at that time many young boys antar ca Svatthi antar ca Jetavana ahi daena hananti. who were between Svatth and Jeta's Wood were attacking a snake with a stick.

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Atha kho Bhagav, pubbanhasamaya nivsetv, Then the Gracious One, having dressed in the morning time, pattacvaram-dya, Svatthi piya pvisi.68 after picking up his bowl and robe, was entering Svatth for alms. Addas kho Bhagav sambahule kumrake The Gracious One saw (those) many young boys antar ca Svatthi antar ca Jetavana ahi daena hanante. between Svatth and Jeta's Wood attacking a snake with a stick. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Sukhakmni bhtni, yo daena vihisati He who, while seeking happiness for himself, harms with a stick Attano sukham-esno, pecca so na labhate sukha. (Other) beings who desire happiness, will not find happiness after passing away. Sukhakmni bhtni, yo daena na hisati He who, while seeking happiness for himself, does not harm with a stick Attano sukham-esno, pecca so labhate sukhan-ti. (Other) beings who desire happiness, will find happiness after passing away.

2-4: Sakkrasutta (14) The Discourse about Veneration

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Bhagav Then at that time the Gracious One

68

The aorist in Pi also covers the past continuous tense as here.

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sakkato hoti garukato mnito pjito apacito, lbh was venerated, respected, revered, honoured, esteemed, and in receipt of cvarapiaptasensanagilnappaccayabhesajjaparikkhrna; robes, almsfood, dwellings, and medicinal requisites to help when sick; Bhikkhusagho pi sakkato hoti garukato mnito pjito apacito, lbh also the Community of monks was venerated, respected, revered, honoured, esteemed, and in receipt of cvarapiaptasensanagilnappaccayabhesajjaparikkhrna. robes, almsfood, dwellings, and medicinal requisites to help when sick. Aatitthiy pana paribbjak But wanderers from other sects asakkat honti agarukat amnit apjit anapacit, na lbhino were not venerated, not respected, not revered, not honoured, not esteemed, nor were they in receipt of cvarapiaptasensanagilnappaccayabhesajjaparikkhrna. robes, almsfood, dwellings, and medicinal requisites to help when sick. Atha kho te aatitthiy paribbjak, Then those wanderers from other sects, Bhagavato sakkra asahamn Bhikkhusaghassa ca, being unable to bear the veneration of the Gracious One and the Community of monks, gme ca arae ca bhikkh disv, after seeing the monks in the village or the wilderness, asabbhhi pharushi vchi akkosanti paribhsanti rosenti vihesenti. with vulgar and rough words scolded, abused, annoyed, and troubled them. Atha kho sambahul bhikkh yena Bhagav tenupasakamisu, Then many monks went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: Etarahi bhante Bhagav sakkato garukato mnito pjito apacito, lbh At present, reverend Sir, the Gracious One is venerated, respected, revered, honoured, esteemed, and in receipt of cvarapiaptasensanagilnappaccayabhesajjaparikkhrna; robes, almsfood, dwellings, and medicinal requisites to help when sick;

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Bhikkhusagho pi sakkato garukato mnito pjito apacito, lbh also the Community of monks is venerated, respected, revered, honoured, esteemed, and in receipt of cvarapiaptasensanagilnappaccayabhesajjaparikkhrna. robes, almsfood, dwellings, and medicinal requisites to help when sick. Aatitthiy pana paribbjak But wanderers from other sects asakkat agarukat amnit apjit anapacit, na lbhino are not venerated, not respected, not revered, not honoured, not esteemed, nor are they in receipt of cvarapiaptasensanagilnappaccayabhesajjaparikkhrna. robes, almsfood, dwellings, and medicinal requisites to help when sick. Atha kho te bhante aatitthiy paribbjak, Then those wanderers from other sects, reverend Sir, Bhagavato sakkra asahamn Bhikkhusaghassa ca, being unable to bear the veneration of the Gracious One and the Community of monks, gme ca arae ca bhikkh disv, after seeing the monks in the village or the wilderness, asabbhhi pharushi vchi akkosanti paribhsanti rosenti vihesent ti. with vulgar and rough words scold, abuse, annoy, and trouble them. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Gme arae sukhadukkhaphuho, Affected by pleasure and pain in the village or wilderness, Nevattato no parato69 dahetha. you should certainly not consider it as due to oneself or another. Phusanti phass70 upadhi paicca, Contacts affect one with cleaving as condition, Nirpadhi kena phuseyyu phass? ti How could contacts affect one without cleaving?

69 70

This is the ablative of cause, see Syntax 122. Phass is of course derived from the verb phusanti, so a more literal translation might be: contacts contact one..., but it seems to me to be unidiomatic in English.

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2-5: Upsakasutta (15) The Discourse about the Lay Follower

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena aataro Icchnagalako upsako Then at that time a certain lay follower from Icchnagala Svatthi anuppatto hoti kenacid-eva karayena. had arrived at Svatth with some business or other. Atha kho so upsako Svatthiya ta karaya tretv, Then that lay follower, having concluded that business in Svatth, yena Bhagav tenupasakami, went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinna kho ta upsaka Bhagav etad-avoca: While sat on one side the Gracious One said this to that lay follower: Cirassa kho tva upsaka ima pariyyam-aksi, At long last, lay follower, you have made arrangements, yadida idhgamany ti. so to say, for coming here. Cirapaikha bhante Bhagavanta dassanya upasakamitukmo, For a long time, reverend Sir, I have desired to come to see the Gracious One, api cha kehici kehici71 kiccakarayehi vyvao, but I have been engaged with some sort of duty and business or another, evha nsakkhi Bhagavanta dassanya upasakamitun-ti.72 and I have thus been unable to come to see the Gracious One.

71 72

-ci = the indefinite particle, together with the repetition of the word, gives distributive sense. Notice that the true infinitive here (upasakamitu) is used in conjunction with the infinitive-like dative (dassanya).

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Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Sukha vata tassa na hoti kici, For he who has nothing there is happiness indeed, Sakhtadhammassa bahussutassa, For the one who has discerned the Dhamma, for the learned, Sakicana73 passa vihaamna, See how one who has something is troubled, Jano janasmi paibaddharpo74 ti. He is a person who is in a state of bondage in regard to (other) people.

2-6: Gabhinsutta (16) The Discourse about the Pregnant Woman

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena aatarassa paribbjakassa Then at that time a certain wanderer's dahar mavik pajpat hoti gabbhin upavija. young brhmaa wife, was pregnant and about to give birth. Atha kho s paribbjik ta paribbjaka etad-avoca: Then that female wanderer said this to that wanderer: Gaccha tva brhmaa tela hra, ya me vijtya bhavissat ti. Please go, brhmaa, and bring oil which can be (used) for my delivery. Eva vutte, so paribbjako ta paribbjika etad-avoca: When that was said that wanderer said this to that female wanderer:
73

Sakicana, one who has something, is regularly given ethical sense in the Commentaries (beginning with Niddesa), as meaning one who has some defilement. UdA: rgdikicanna misakicannaca atthitya sakicana. 74 -rpo here gives abstract sense to the noun, for concinnity it seems we must take -rpo as referring to the individual (i.e. the one who has something).

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Kuto panha bhoti tela harm? ti. But from where, dear lady, can I bring oil? Dutiyam-pi kho s paribbjik ta paribbjika etad-avoca: Then for a second time that female wanderer said this to that wanderer: Gaccha tva brhmaa tela hara, ya me vijtya bhavissat ti. Please go, brhmaa, and bring oil which can be (used) for my delivery. Dutiyam-pi kho so paribbjako ta paribbjika etad-avoca: For a second time that wanderer said this to that female wanderer: Kuto panha hoti tela harm? ti. But from where, dear lady, can I bring oil? Tatiyam-pi kho s paribbjik ta paribbjaka etad-avoca: Then for a third time that female wanderer said this to that wanderer: Gaccha tva brhmaa tela hara, ya me vijtya bhavissat ti. Please go, brhmaa, and bring oil which can be (used) for my delivery. Tena kho pana samayena rao Pasenadissa Kosalassa kohgre Then at that time at the Kosalan King Pasenadi's storehouse samaassa v brhmaassa v sappissa v telassa v yvad-attha to an ascetic or brhmaa as much ghee or oil as was necessary ptu diyyati no nharitu. was being given to drink, but not to carry away. Atha kho tassa paribbjakassa etad-ahosi: Then it occured to that wanderer: Rao kho pana Pasenadissa Kosalassa kohgre At the Kosalan King Pasenadi's storehouse samaassa v brhmaassa v sappissa v telassa v yvad-attha to an ascetic or brhmaa as much ghee or oil as is necessary ptu diyyati no nharitu. is being given to drink, but not to carry away. Yannnha rao Pasenadissa Kosalassa kohgra gantv, Well now, after going to the Kosalan King Pasenadi's storehouse, telassa yvad-attha pivitv, ghara gantv, drinking as much of the oil as is necessary, returning to the house, uggiritvna dadeyya, ya imiss vijtya bhavissat ti. and throwing it up, I could give it (to her), and that can be (used) for her delivery.

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Atha kho so paribbjako Then that wanderer rao Pasenadissa Kosalassa kohgra gantv, after going to the Kosalan King Pasenadi's storehouse, telassa yvad-attha pivitv, ghara gantv, drinking as much of the oil as was necessary, returning to the house, neva sakkoti uddha ktu na pana adho, was not able to get it up nor down, so dukkhhi tibbhi kharhi kaukhi vedanhi phuho, and he was affected by painful, sharp, harsh, and bitter feelings, vaati parivaati. and he rolled around forwards and backwards. Atha kho Bhagav, pubbanhasamaya nivsetv, Then the Gracious One, having dressed in the morning time, pattacvaram-dya, Svatthi piya pvisi. after picking up his bowl and robe, was entering Svatth for alms. Addas kho Bhagav ta paribbjaka The Gracious One saw that wanderer dukkhhi tibbhi kharhi kaukhi vedanhi phuha, affected by painful, sharp, harsh, and bitter feelings, vaamna parivaamna. and rolling around forwards and backwards. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Sukhino vata ye akican, Happy indeed are those who have nothing, Vedaguno hi jan akican, The Perfect Ones are people who surely have nothing, Sakicana passa vihaamna, See how one who has something is troubled, Jano janasmi paibaddharpo ti. He is a person who is in a state of bondage in regard to (other) people.

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2-7: Ekaputtasutta (17) The Discourse about the Only Son

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena aatarassa upsakassa Then at that time a certain lay follower's ekaputtako piyo manpo klakato hoti. only son, who was beloved and dear, had died. Atha kho sambahul upsak allavatth allakes, 75 Then many lay followers, with wet clothes and hair, divdivassa yena Bhagav tenupasakamisu, in the middle of the day went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinne kho te upsake Bhagav etad-avoca: While sat on one side the Gracious One said this to those lay followers: Kinnu kho tumhe upsak, allavatth allakes, Now why are you lay followers, with wet clothes and hair, idhpasakant divdivass? ti. coming here in the middle of the day? Eva vutte, so upsako Bhagavanta etad-avoca: When that was said, that lay follower said this to the Gracious One: Mayha kho bhante ekaputtakosi piyo manpo klakato. My only son, who was beloved and dear, reverend Sir, has died. Tena maya allavatth allakes idhpasakant divdivass ti. That is why we, with wet clothes and hair, are coming here in the middle of the day.

75

Having made a ritual ablution.

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Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Piyarpassdagathitse devaky puthumanuss ca, Hosts of devas and many men are tied by the satisfaction in forms that are loved, Aghvino parijunn, Maccurjassa vasa gacchanti. Miserable and worn out, they come under the power of the King of Death. Ye ve div ca ratto ca appamatt jahanti piyarpa For sure those who are heedful day and night, give up forms that are loved Te ve khananti aghamla Maccuno misa durativattan-ti. They surely dig up the root of misery (which is) Death's bait, so difficult to transcend.

2-8: Suppavssutta (18) The Discourse about Suppavs

Eva me suta: Thus I heard: eka samaya Bhagav Kuiyya viharati Kuadhnavane. at one time the Gracious One was dwelling near Kuiya, at Kuadhna Wood. Tena kho pana samayena Suppavs Koliyadht76 Then at that time the Koliyan lady Suppavs sattavassni gabbha dhreti, sattha mhagabbh.77 was with child for seven years, and for seven days it was lost in the womb (and couldn't be delivered). S dukkhhi tibbhi kharhi kaukhi vedanhi phuh, While she was affected by painful, sharp, harsh, and bitter feelings, thi vitakkehi adhivseti: Sammsambuddho vata so Bhagav, she consented to three thoughts: For sure the Gracious One is a Perfect Sambuddha, yo imassa evarpassa dukkhassa pahnya dhamma deseti; who teaches the Dhamma for the giving up of suffering such as this;

76

dht (lit.: daughter) is pleonastic here and has to be interpreted metaphorically or left untranslated. A similar situation arises even more frequently with putta (lit.: son) cf. Ayyaputta below, and, PED, s.v putta. 77 Literally: [the child] was lost in the womb.

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supaipanno vata tassa Bhagavato svakasagho, for sure the Gracious One's Community of disciples are good in their practice, yo imassa evarpassa dukkhassa pahnya paipanno; who practice for the giving up of suffering such as this; susukha vata ta Nibbna, it is sure that Emancipation is truly happy, yatthida evarpa dukkha na savijjat ti where suffering such as this is not found. Atha kho Suppavs Koliyadht smika mantesi: Then the Koliyan lady Suppavs addressed her husband, (saying): Ehi tva Ayyaputta yena Bhagav tenupasakama, Come, Master, you must go to the Gracious One, upasakamitv, mama vacanena78 Bhagavato pde siras vandhi, and after going, in my name you should worship the Gracious One's feet with your head, appbdha apptaka lahuhna bala phsuvihra puccha: and ask (if he is) free from affliction, free from sickness, in good health, strong, and living comfortably, (and say): Suppavs bhante Koliyadht Bhagavato pde siras vandati, The Koliyan lady Suppavs, reverend Sir, worships the Gracious One's feet with her head, appbdha apptaka, and asks (if you are) free from affliction, free from sickness, lahuhna bala phsuvihra pucchat? ti. in good health, strong, and living comfortably? Eva-ca vadehi: Suppavs bhante Koliyadht, And please say this: The Koliyan lady Suppavs, reverend Sir, sattavassni gabbha dhreti, sattha mhagabbh. has been with child for seven years, and for seven days it has been lost in the womb. S dukkhhi tibbhi kharhi kaukhi vedanhi phuh, While she is affected by painful, sharp, harsh, and bitter feelings, thi vitakkehi adhivseti: Sammsambuddho vata so Bhagav, she consents to three thoughts: For sure the Gracious One is a Perfect Sambuddha,

78

mama vacanena is an idiom, literally meaning: with my word, and is translated as such elsewhere; but in these situations the corresponding idiom in English is: in my name.

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yo imassa evarpassa dukkhassa pahnya dhamma deseti; who teaches the Dhamma for the giving up of suffering such as this; supaipanno vata tassa Bhagavato svakasagho, for sure the Gracious One's Community of disciples are good in their practice, yo imassa evarpassa dukkhassa pahnya paipanno; who practice for the giving up of suffering such as this; susukha vata ta Nibbna, it is sure that Emancipation is truly happy, yatthida evarpa dukkha na savijjat ti. where suffering such as this is not found. Paraman-ti kho so Koliyaputto, (That is) the best thing said the Koliyan gentleman, Suppavsya Koliyadhtya paissuitv, and after replying to Suppavs the Koliyan lady, yena Bhagav tenupasakami, he went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinno kho so Koliyaputto Bhagavanta etad-avoca: While sat on one side that Koliyan gentleman said this to the Gracious One: Suppavs bhante Koliyadht Bhagavato pde siras vandati, The Koliyan lady Suppavs, reverend Sir, worships the Gracious One's feet with her head, appbdha apptaka, and asks (if you are) free from affliction, free from sickness, lahuhna bala phsuvihra pucchat? ti. in good health, strong, and living comfortably? Eva-ca vadeti: Suppavs bhante Koliyadht, And she says this: The Koliyan lady Suppavs, reverend Sir, sattavassni gabbha dhreti, sattha mhagabbh. has been with child for seven years, and for seven days it has been lost in the womb. S dukkhhi tibbhi kharhi kaukhi vedanhi phuh, While she is affected by painful, sharp, harsh, and bitter feelings,

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thi vitakkehi adhivseti: Sammsambuddho vata so Bhagav, she consents to three thoughts: For sure the Gracious One is a Perfect Sambuddha, yo imassa evarpassa dukkhassa pahnya dhamma deseti; who teaches the Dhamma for the giving up of suffering such as this; supaipanno vata tassa Bhagavato svakasagho, for sure the Gracious One's Community of disciples are good in their practice, yo imassa evarpassa dukkhassa pahnya paipanno; who practice for the giving up of suffering such as this; Susukha vata ta Nibbna, it is sure that Emancipation is truly happy, yatthida evarpa dukkha na savijjat ti. where suffering such as this is not found. Sukhin hotu Suppavs Koliyadht arog, Happy may the Koliyan lady Suppavs be, and healthy, aroga putta vijyat ti. and may she give birth to a healthy son. Saha vacan ca pana Bhagavato Suppavs Koliyadht And with this word of the Gracious One, the Koliyan lady Suppavs sukhin arog, aroga putta vijyi. became happy and healthy, and gave birth to a healthy son. Eva bhante, ti kho so Koliyaputto, Yes, reverend Sir said the Koliyan gentleman, Bhagavato bhsita abhinanditv anumoditv, and after greatly rejoicing and gladly receiving this word of the Gracious One, uhysan, Bhagavanta abhivdetv padakkhia katv, rising from his seat, worshipping and circumambulating the Gracious One, saka ghara paccysi.79 he returned to his own home. Addas kho Koliyaputto Suppavsa Koliyadhtara sukhini aroga, The Koliyan gentleman saw that the Koliyan lady Suppavs was happy and healthy, aroga putta vijta. Disvnassa etad-ahosi: and had given birth to a healthy son. Having seen (that), it occured to him:
79

This sentence provides a good example of how absolutives (pubbakiriya) are piled up one on top of the other, before the appearance of the finite verb. There are first 5 absolutives: abhinanditv anumoditv, uhy, abhivdetv, & katv before the finite aorist: paccysi.

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Acchariya vata bho, abbhta vata bho, Surely it is wonderful, surely it is marvellous, Tathgatassa mahiddhikat mahnubhvat, the Realised One's great power and great majesty, yatra hi nmya Suppavs Koliyadht, in as much as this Koliyan lady Suppavs, saha vacan ca pana Bhagavato, with this word of the Gracious One, sukhin arog, aroga putta vijyissat ti,80 became happy and healthy, and to a healthy son gave birth, attamano pamudito ptisomanassajto ahosi. and he was elated, gladdened, joyful and happy. Atha kho Suppavs Koliyadht smika mantesi: Then the Koliyan lady Suppavs addressed her husband, (saying): Ehi tva Ayyaputta yena Bhagav tenupasakama, Come, Master, you must go to the Gracious One, upasakamitv, mama vacanena Bhagavato pde siras vandhi: and after going, in my name you should worship the Gracious One's feet with your head, (and say): Suppavs bhante Koliyadht Bhagavato pde siras vandat ti. The Koliyan lady Suppavs, reverend Sir, worships the Gracious One's feet with her head. Eva-ca vadehi: Suppavs bhante Koliyadht, And please say this: The Koliyan lady Suppavs, reverend Sir, sattavassni gabbha dhresi, sattha mhagabbh, was with child for seven years, and for seven days it was lost in the womb, s etarahi sukhin arog, aroga putta vijt. but now she is happy and healthy, and has born a healthy son. S sattha Buddhapamukha Bhikkhusagha bhattena nimanteti. For seven days she invites the Community of monks, with the Buddha at its head, for a meal.

80

This is an example of a future tense used with past meaning; on this construction see Buddhadatta, New Pali Course III, pg. 58.

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Adhivsetu kira bhante Bhagav Suppavsya Koliyadhtya May the Gracious One consent, reverend Sir, to seven meals from the Koliyan lady Suppavs sattabhattni saddhi Bhikkhusaghen ti. together with the Community of monks. Paraman-ti kho so Koliyaputto Suppavsya Koliyadhtya paissuitv, (That is) the best thing, said the Koliyan gentleman, and after replying to Suppavs the Koliyan lady, yena Bhagav tenupasakami, he went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinno kho so Koliyaputto Bhagavanta etad-avoca: While sat on one side the Koliyan gentleman said this to the Gracious One: Suppavs bhante Koliyadht Bhagavato pde siras vandati. The Koliyan lady Suppavs, reverend Sir, worships the Gracious One's feet with her head. Eva-ca vadeti: Suppavs bhante Koliyadht, And she says this: The Koliyan lady Suppavs, reverend Sir, sattavassni gabbha dhresi, sattha mhagabbh, was with child for seven years, and for seven days it was lost in the womb, s etarahi sukhin arog, aroga putta vijt. but now she is happy and healthy, and has born a healthy son. S sattha buddhapamukha Bhikkhusagha bhattena nimanteti. For seven days she invites the Community of monks, with the Buddha at its head, for a meal. Adhivsetu kira bhante Bhagav Suppavsya Koliyadhtya May the Gracious One consent, reverend Sir, to seven meals from the Koliyan lady Suppavs sattabhattni saddhi Bhikkhusaghen ti. together with the Community of monks. Tena kho pana samayena aatarena upsakena Then at that time a certain lay follower Buddhapamukho Bhikkhusagho svtanya bhattena nimantito hoti. had invited the Community of monks with the Buddha at its head to a meal on the morrow.

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So ca upsako yasmato Mahmoggallnassa upahko81 hoti. Now that lay follower was venerable Mahmoggallna's supporter. Atha kho Bhagav yasmanta Mahmoggallna mantesi: Then the Gracious One addressed venerable Mahmoggallna, (saying): Ehi tva Moggallna yena so upsako tenupasakameyysi, Come, Moggallna, you must go to that lay follower, upasakamitv, ta upsaka eva vadehi: and after going, please say this to that lay follower: Suppavs vuso Koliyadht Friend, the Koliyan lady Suppavs sattavassni gabbha dhresi, sattha mhagabbh, was with child for seven years, and for seven days it was lost in the womb, s etarahi sukhin arog, aroga putta vijt. but now she is happy and healthy, and has born a healthy son. S sattha buddhapamukha Bhikkhusagha bhattena nimanteti, For seven days she has invited the Community of monks, with the Buddha at its head, for a meal, karotu Suppavs Koliyadht sattabhattni. please let the Koliyan lady Suppavs make her seven meals. Pacch so karissati - tuyheso upahko ti. Afterwards he can make (his) - he is your supporter. Eva bhante, ti kho yasm Mahmoggallno, Bhagavato paissuitv, Yes, reverend Sir, said venerable Mahmoggallna, and after replying to the Gracious One, yena so upsako tenupasakami, he went to that lay follower, upasakamitv, ta upsaka etad-avoca: and after going, he said this to that lay follower: Suppavs vuso Koliyadht Friend, the Koliyan lady Suppavs sattavassni gabbha dhresi, sattha mhagabbh, was with child for seven years, and for seven days it was lost in the womb,

81

Upahka is normally used for an attendant in Pi (e.g. venerable nanda was the Gracious Ones main attendant), but it can also mean a supporter. It is necessary to examine the context to determine which usage is being employed.

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s etarahi sukhin arog, aroga putta vijt. but now she is happy and healthy, and has born a healthy son. Sattha buddhapamukha Bhikkhusagha bhattena nimanteti. For seven days she has invited the Community of monks, with the Buddha at its head, for a meal. Karotu Suppavs Koliyadht sattabhattni, pacch tva karissas ti. Let the Koliyan lady Suppavs make her seven meals, and afterwards you can make (yours). Sace me bhante ayyo Mahmoggallno If, reverend Sir, master Mahmoggallna tia dhammna pibhogo - bhogna-ca jvitassa ca saddhya ca is my surety for three things - for wealth, for life, and for faith karotu Suppavs Koliyadht sattabhattni, the Koliyan lady Suppavs may make her seven meals, pacch aha karissm ti. and afterwards I will make (mine). Dvinna kho te aha vuso dhammna pibhogo For two things, friend, I am your surety bhogna-ca jvitassa ca - saddhya pana tva yeva pibhogo ti. for wealth and for life - but for faith you are the surety. Sace me bhante ayyo Mahmoggallno If, reverend Sir, master Mahmoggallna dvinna dhammna pibhogo - bhogna-ca jvitassa ca is my surety for two things - for wealth and for life karotu Suppavs Koliyadht sattabhattni, the Koliyan lady Suppavs may make her seven meals, pacch aha karissm ti. and afterwards I will make (mine). Atha kho yasm Mahmoggallno, ta upsaka sapetv, Then venerable Mahmoggallna, after conciliating that lay follower, yena Bhagav tenupasakami, went to the Gracious One, upasakamitv, Bhagavanta etad-avoca: and after going, he said this to the Gracious One:

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Saatto bhante so upsako may, That lay follower has been conciliated by me, reverend Sir, karotu Suppavs Koliyadht sattabhattni, pacch so karissat ti. let the Koliyan lady Suppavs make her seven meals, and afterwards he can make (his). Atha kho Suppavs Koliyadht Then the Koliyan lady Suppavs sattha Buddhapamukha Bhikkhusagha for seven days with her own hand served and satisfied the Community of monks patena khdanyena bhojanyena sahatth santappesi, sampavresi. with the Buddha at its head with excellent comestibles and edibles. Ta-ca draka Bhagavanta vandpesi, sabba-ca Bhikkhusagha. Then she made the little boy worship the Buddha, and the whole Community of monks. Atha kho yasm Sriputto ta draka etad-avoca: Then venerable Sriputta said this to that little boy: Kacci te draka khamanya? Kacci ypanya? Can you bear up, little boy? Can you carry on? Kacci na kici dukkhan?-ti. Do you have any pain? Kuto me bhante Sriputta khamanya? Kuto ypanya? How, reverend Sriputta, can I bear up? How can I carry on? Sattavassni me lohitakumbhiya vutthn ti. For seven years I have been living in a bloodbath. Atha kho Suppavs Koliyadht: Then (it occured) to the Koliyan lady Suppavs: Putto me Dhammasenpatin saddhi mantet ti, My son is consulting with the general of the Dhamma, attaman pamudit ptisomanassajt ahosi. and she became elated, gladdened, joyful and happy. Atha kho Bhagav Suppavsa Koliyadhtara Then the Gracious One after seeing that the Koliyan lady Suppavs attamana pamudita ptisomanassajta disv, was elated, gladdened, joyful and happy,

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Suppavsa Koliyadhtara etad-avoca: said this to the Koliyan lady Suppavs: Iccheyysi tva Suppavse, aam-pi evarpa puttan?-ti Suppavs, do you long for another such son? Iccheyymaha Bhagav ani pi evarpni satta puttn ti. Gracious One, I long for another seven such sons. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Asta starpena, piyarpena appiya, The disagreeable in an agreeable form, the unlovely in a lovely form, Dukkha sukhassa rpena, pamattam-ativattat ti. The painful in the form of pleasure, overcome the heedless one.

2-9: Viskhsutta (19) The Discourse about Viskh

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Pubbrme Migramtupsde. at the Eastern Monastery in Migra's mother's mansion. Tena kho pana samayena Viskhya Migramtuy Then at that time Migra's mother Viskh kocid-eva attho rae Pasenadimhi Kosale paibaddho hoti, was bound up in some matter or other with the Kosalan King Pasenadi, ta Rj Pasenadi Kosalo na yathdhippya treti. (but) the Kosalan King Pasenadi would not conclude it according to (her) desire. Atha kho Viskh Migramt divdivassa Then Migra's mother Viskh in the middle of the day yena Bhagav tenupasakami, went to the Gracious One,

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upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, she sat down on one side. Ekamanta nisinna kho While sat on one side Viskha Migramtara Bhagav etad-avoca: the Gracious One said this to Migra's mother Viskh: Handa kuto nu tva Viskhe gacchasi divdivass? ti. Well now, Viskh, where have you come from in the middle of the day? Idha me bhante kocid-eva attho Here, reverend Sir, I am bound up rae Pasenadimhi Kosale paibaddho hoti, in some affair or other with the Kosalan King Pasenadi, ta Rj Pasenadi Kosalo na yathdhippya tret ti. (but) the Kosalan King Pasenadi does not conclude it according to (my) desire. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Sabba paravasa dukkha, sabba issariya sukha, All that is in another's power is painful, all that is mastered is pleasing, Sdhrae vihaanti, yog hi duratikkam ti. What is shared is troubling, for yokes are difficult to transcend.

2-10: Bhaddiyasutta (20) The Discourse about Bhaddiya

Eva me suta: Thus I heard: eka samaya Bhagav Anupiyya viharati Ambavane. at one time the Gracious One was dwelling near Anupiy, in the Mango Wood. Tena kho pana samayena yasm Bhaddiyo Kigodhya putto, Then at that time venerable Bhaddiya, Kigodh's son, araagato pi rukkhamlagato pi sugragato pi, having gone to the wilderness, to the root of a tree, to an empty place,

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abhikkhaa udna udneti: Aho sukha! Aho sukhan!-ti82 was frequently uttering this exclamation: Ah, happiness! Ah, happiness! Assosu kho sambahul bhikkhu Many monks heard that yasmato Bhaddiyassa Kigodhya puttassa, when venerable Bhaddiya, Kigodh's son, araagatassa pi rukkhamlagatassa pi sugragatassa pi, had gone to the wilderness, to the root of a tree, to an empty place, abhikkhaa udna udnentassa:83 Aho sukha! Aho sukhan!-ti was frequently uttering this exclamation: Ah, happiness! Ah, happiness! Sutvna, nesa etad-ahosi: And after hearing (this), it occured to them: Nissasaya kho vuso yasm Bhaddiyo Kigodhya putto, Undoubtedly, friends, venerable Bhaddiya, Kigodh's son, anabhirato brahmacariya carati,84 has no great delight living the spiritual life, yasa pubbe agriyabhtassa rajjasukha so tam-anussaramno, and remembering the royal happiness he had formerly in the home life, araagato pi rukkhamlagato pi sugragato pi, having gone to the wilderness, to the root of a tree, to an empty place, abhikkhaa udna udneti: Aho sukha! Aho sukhan -ti. he is frequently uttering this exclamation: Ah, happiness! Ah, happiness! Atha kho sambahul bhikkh yena Bhagav tenupasakamisu, Then many monks went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: yasm bhante Bhaddiyo Kigodhya putto, Venerable Bhaddiya, reverend Sir, Kigodh's son,

82 83

sukha here is the so-called nominative of exclamation, see Syntax 28. This whole report is a genitive absolute, giving the sense of when... or while... 84 Another example of the cognate accusative, this time with the cognate in compound. Note that in this case it is possible to use the same construction in translation, though it is difficult elsewhere, as English normally avoids such close repetition.

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araagato pi rukkhamlagato pi sugragato pi, having gone to the wilderness, to the root of a tree, to an empty place, abhikkhaa udna udneti: Aho sukha! Aho sukhan!-ti. is frequently uttering this exclamation: Ah, happiness! Ah, happiness! Nissasaya kho bhante yasm Bhaddiyo Kigodhya putto, Undoubtedly, reverend Sir, venerable Bhaddiya, Kigodh's son, anabhirato brahmacariya carati, has no great delight living the spiritual life, yasa pubbe agriyabhtassa rajjasukha so tam-anussaramno, and remembering the royal happiness he had formerly in the home life, araagato pi rukkhamlagato pi sugragato pi, having gone to the wilderness, to the root of a tree, to an empty place, abhikkhaa udna udneti: Aho sukha! Aho sukhan -ti. he is frequently uttering this exclamation: Ah, happiness! Ah, happiness! Atha kho Bhagav aatara bhikkhu mantesi: Then the Gracious One addressed a certain monk, (saying): Ehi tva bhikkhu mama vacanena Bhaddiya bhikkhu mantehi: Please go, monk, and with my word address the monk Bhaddiya, (saying): Satth ta vuso Bhaddiya mantet ti. The Teacher, friend Bhaddiya, calls you. Eva bhante, ti kho so bhikkhu, Bhagavato paissutv, Yes, reverend Sir, said that monk, and after replying to the Gracious One, yenyasm Bhaddiyo Kigodhya putto tenupasakami, he went to venerable Bhaddiya, Kigodh's son, upasakamitv, yasmanta Bhaddiya Kigodhya putta etad-avoca: and after going, he said this to venerable Bhaddiya, Kigodh's son: Satth ta vuso Bhaddiya mantet ti. The Teacher, friend Bhaddiya, calls you. Evam-vuso, ti kho yasm Bhaddiyo Kigodhya putto, Yes, friend, said venerable Bhaddiya, Kigodh's son, tassa bhikkhuno paissutv, yena Bhagav tenupasakami, and after replying to that monk, he went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. after going and worshipping the Gracious One, he sat down on one side.

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Ekamanta nisinna kho yasmanta Bhaddiya Kigodhya putta While sat on one side the Gracious One said this Bhagav etad-avoca: Sacca kira tva Bhaddiya, to venerable Bhaddiya, Kigodh's son: Is it true, as it seems, Bhaddiya, that you, araagato pi rukkhamlagato pi sugragato pi, having gone to the wilderness, to the root of a tree, to an empty place, abhikkhaa udna udnesi: Aho sukha! Aho sukhan!-ti? frequently utter this exclamation: Ah, happiness! Ah, happiness!? Eva bhante, ti Ki pana tva Bhaddiya atthavasa sampassamno, Yes, reverend Sir, But, Bhaddiya, seeing what reason did you, araagato pi rukkhamlagato pi sugragato pi, having gone to the wilderness, to the root of a tree, to an empty place, abhikkhaa udna udnesi: Aho sukha! Aho sukhan-ti? frequently utter this exclamation: Ah, happiness! Ah, happiness! ? Pubbe me bhante agriyabhtassa rajja krentassa, Formerly, reverend Sir, while I was in the home life ruling the country, anto pi antepure rakkh susavihit ahosi, the inside of the inner quarters was well appointed with guards, bahi pi antepure rakkh susavihit ahosi, and the outside of the inner quarters was well appointed with guards, anto pi nagare rakkh susavihit ahosi, and inside the city it was well appointed with guards, bahi pi nagare rakkh susavihit ahosi, and outside the city it was well appointed with guards, anto pi janapade rakkh susavihit ahosi, and inside the country it was well appointed with guards, bahi pi janapade rakkh susavihit ahosi. and outside the country it was well appointed with guards. So kho aha bhante eva rakkhitagopito santo, Although, reverend Sir, I was being guarded and protected in this way, bhto ubbiggo ussak utrs vihsi. I lived fearful, anxious, distrustful, and afraid.

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Etarahi kho panha bhante, But at present, reverend Sir, araagato pi rukkhamlagato pi sugragato pi, having gone to the wilderness, to the root of a tree, to an empty place, eko abhto anubbiggo anussak anutrs, I live solitary, fearless, unanxious, trusting, unafraid, appossukko pannalomo paradavutto migabhtena cetas viharmi. unconcerned, not horrified, quite secure, with a mind that has become (confident) like a (free)-born animal. Ida kho aha bhante atthavasa sampassamno, It is seeing this reason, reverend Sir, that I, araagato pi rukkhamlagato pi sugragato pi, having gone to the wilderness, to the root of a tree, to an empty place, abhikkhaa udna udnemi: Aho sukha aho sukhan -ti. am frequently uttering this exclamation: Ah, happiness! Ah, happiness! Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yassantarato na santi kop, For he who has no agitations inside (the mind), Iti bhavbhavata-ca85 vtivatto, Who has thus completely transcended continuity of existence, Ta vigatabhaya sukhi asoka, The devas are unable to see Dev nnubhavanti dassany ti. He who is without fear, happy, and griefless.

85

Long -- in the middle of bhavbhavat is a case of rhythmical lengthening, and the word should be parsed bhava + bhavat, not bhava + abhavat.

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3: Nandavaggo The Chapter (including the Discourse) about Nanda 3-1: Kammasutta (21) The Discourse about Deeds
Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Then at that time aataro bhikkhu Bhagavato avidre nisinno hoti, a certain monk was sitting not far away from the Gracious One, pallaka bhujitv, uju kya paidhya, and after folding his legs crosswise, and setting his body straight, purakammavipkaja dukkha tibba khara kauka vedana, he was bearing painful, sharp, harsh, and bitter feelings, that had arisen as a result of former (unwholesome) deeds, adhivsento sato sampajno avihaamno. mindfully, with full awareness, and without being troubled. Addas kho Bhagav ta bhikkhu avidre nisinna, The Gracious One saw that monk sitting not far away, pallaka bhjitv, uju kya paidhya, who after folding his legs crosswise, and setting his body straight, purakammavipkaja dukkha tibba khara kauka vedana, was bearing painful, sharp, harsh, and severe feelings, that had arisen as a result of former (unwholesome) deeds, adhivsenta sata sampajna avihaamna. mindfully, with full awareness, and without being troubled. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance:

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Sabbakammajahassa bhikkhuno, For the monk who has given up all deeds, Dhunamnassa purekata raja, For he who is throwing off the dust of what was done before, Amamassa hitassa tdino, For he who is unselfish, stable, such-like, Attho natthi jana lapetave ti.86 There is no need to speak to people.

3-2: Nandasutta (22) The Discourse about Nanda

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Nando, Then at that time venerable Nanda, Bhagavato bht mtucchputto,87 the Gracious One's brother, his mother's sister's son, sambahulna bhikkhna evam-roceti: confessed this to many monks: Anabhirato aha vuso brahmacariya carmi, I have no great delight, venerable friends, living the spiritual life, na sakkomi brahmacariya sandhretu, I am not able to endure the spiritual life, sikkha paccakkhya hnyvattissm ti. having disavowed the training, I will return to what is inferior. Atha kho aataro bhikkhu yena Bhagav tenupasakami, Then a certain monk went to the Gracious One,

86 87

The infinitive in -tave (= Vedic -tave, tavai) is confined to the gth language, see Geiger, PG, 204.1. Venerable Nandas father was King Suddhodana, the Buddhas father; his mother however, was the Buddhas mothers sister, Mahpajpat (who was also, of course, the Buddhas foster mother).

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upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinno kho so bhikkhu Bhagavanta etad-avoca: While sat on one side that monk said this to the Gracious One: yasm bhante Nando Bhagavato bht mtucchputto, Venerable Nanda, reverend Sir, the Gracious One's brother, his mother's sister's son, sambahulna bhikkhna evam-roceti: confesses this to many monks: Anabhirato aha vuso brahmacariya carmi, I have no great delight, venerable friends, living the spiritual life, na sakkomi brahmacariya sandhretu, I am not able to endure the spiritual life, sikkha paccakkhya hnyvattissm ti. having disavowed the training, I will return to what is inferior. Atha kho Bhagav aatara bhikkhu mantesi: Then the Gracious One addressed a certain monk, (saying): Ehi tva bhikkhu mama vacanena Nanda bhikkhu mantehi: Please go, monk, and with my word address the monk Nanda, (saying): Satth ta vuso Nanda mantet ti. The Teacher, venerable friend Nanda, calls you. Eva bhante, ti kho so bhikkhu, Bhagavato paissutv, Yes, reverend Sir, said that monk, and after replying to the Gracious One, yenyasm Nando tenupasakami, he went to venerable Nanda, upasakamitv, yasmanta Nanda etad-avoca: and after going, he said this to venerable Nanda: Satth ta vuso Nanda mantet ti. The Teacher, venerable friend Nanda, calls you. Evam-vuso ti kho yasm Nando, tassa bhikkhuno paissutv, Yes, venerable friend, said venerable Nanda, and after replying to that monk, yena Bhagav tenupasakami, he went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side.

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Ekamanta nisinna kho yasmanta Nanda Bhagav etad-avoca: While sat on one side, the Gracious One said this to venerable Nanda: Sacca kira tva Nanda sambahulna bhikkhna evam-rocesi: Is it true, as it seems, Nanda, that you confessed this to many monks, (saying): Anabhirato aha vuso brahmacariya carmi, I have no great delight, venerable friends, living the spiritual life, na sakkomi brahmacariya sandhretu, I am not able to endure the spiritual life, sikkha paccakkhya hnyvattissm? ti. having disavowed the training, I will return to what is inferior. Eva bhante, ti. Yes, reverend Sir. Kissa pana tva Nanda anabhirato brahmacariya carasi, But why do you, Nanda, have no great delight living the spiritual life, na sakkosi brahmacariya sandhretu, are not able to endure the spiritual life, sikkha paccakkhya hnyvattissas? ti. and having disavowed the training, will return to what is inferior? Skiyn ma bhante janapadakaly ghar nikkhamantassa, As I was leaving from home, reverend Sir, a Sakyan girl, the most beautiful woman in the country, upahullikhitebhi kesebhi88 apaloketv ma etad-avoca: with her hair half-combed, having looked round, said this to me: Tuvaa kho Ayyaputta gaccheyys ti. Master, may you quickly return. So kho aha bhante tam-anussaramno, Remembering that, reverend Sir, anabhirato brahmacariya carmi, I have no great delight living the spiritual life, na sakkomi brahmacariya sandhretu, I am not able to endure the spiritual life,

88

The intermediate instrumental forms in -ebhi (= Skr -ebhis; normal Pi form -ehi) are interesting here, and maybe reflect the rememberence of a genuine utterance.

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sikkha paccakkhya hnyvattissm ti. and having disavowed the training, I will return to what is inferior. Atha kho Bhagav yasmanta Nanda bhya89 gahetv, Then the Gracious One, having taken venerable Nanda by the arm, seyyath pi nma balav puriso sammijita v bha pasreyya, just as a strong man might stretch out a bent arm, pasrita v bha sammijeyya, or bend in an outstretched arm, evam-eva Jetavane antarahito devesu Tavatisesu pturahosi. in the same way did he disappear from Jeta's Wood, and reappear amongst the Tvatisa devas. Tena kho pana samayena pacamattni90 accharsatni Then at that time five hundred celestial dove-footed nymphs Sakkassa devnam-indassa upahna gatni honti kakuapdni. had come to attend to Sakka, the lord of the devas. Atha kho Bhagav yasmanta Nanda mantesi: Then the Gracious One addressed venerable Nanda, (saying): Passasi no tva Nanda imni paca accharsatni kakuapdn? ti. Do you see, Nanda, these five hundred celestial dove-footed nymphs? Eva bhante, ti. Yes, reverend Sir. Ta ki maasi, Nanda, What do you think about this, Nanda, katam nu kho abhirpatar ca dassanyatar ca psdikatar ca, who has the most perfect form, is the most fair to behold, is the most pleasing, Skiyn v janapadakaly, the Sakyan girl, the most beautiful woman in the country, imni v paca accharsatni kakuapdn? ti. or these five hundred celestial dove-footed nymphs? Seyyath pi bhante paluhamakka kaansacchinn, Like a disfigured monkey, reverend Sir, with its ears and nose cut off,

89

Note that bhya here is a locative (as in parallel usage where the declension is clear), though it has the sense of the instrumental case; see Syntax 166e. 90 Matta is pleonastic in phrases of this kind, and therefore untranslatable, notice that it is dropped when used in direct speech just below.

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evam-eva kho bhante Skiyn janapadakaly, so is the Sakyan girl, reverend Sir, the most beautiful woman in the country, imesa pacanna accharsatna upanidhya sakham-pi na upeti, compared with these five hundred celestial nymphs she does not count, kalam-pi na upeti, kalabhgam-pi na upeti, upanidhim-pi na upeti! she is not even a fraction, she is not even half a fraction, she is not even to be compared! Atha kho imni paca accharsatni These five hundred celestial nymphs abhirpatarni ceva dassanyatarni ca psdikatarni c ti. certainly have the most perfect form, are the most fair to behold, are the more pleasing. Abhirama Nanda! Abhirama Nanda! Aha te pibhogo Take delight, Nanda! Take delight, Nanda! I am your surety pacanna accharsatna pailbhya kakuapdnan!-ti. for gaining five hundred celestial dove-footed nymphs! Sace me bhante Bhagav pibhogo If, reverend Sir, the Gracious One is my surety pacanna accharsatna pailbhya kakuapdna, for gaining five hundred celestial dove-footed nymphs, abhiramissmaha bhante Bhagavati brahmacariye ti. I will take great delight, reverend Sir, in (living) the spiritual life under the Gracious One. Atha kho Bhagav yasmanta Nanda bhya gahetv, Then the Gracious One, having taken venerable Nanda by the arm, seyyath pi nma balav puriso sammijita v bha pasreyya, just as a strong man might stretch out a bent arm, pasrita v bha sammijeyya, or bend in an outstretched arm, evam-eva devesu Tvatisesu antarahito Jetavane pturahosi. in the same way did they disappear from amongst the Tvatisa devas, and reappear in Jeta's Wood. Assosu kho bhikkh: yasm kira Nando, The monks heard: Venerable Nanda, it seems,

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Bhagavato bht mtucchputto the Gracious One's brother, his mother's sister's son, accharna hetu brahmacariya carati, is living the spiritual life for the sake of celestial nymphs, Bhagav kirassa pibhogo the Gracious One, it seems, is his surety pacanna accharsatna pailbhya kakuapdnan!-ti. for gaining five hundred celestial dove-footed nymphs! Atha kho yasmato Nandassa sahyak bhikkh yasmanta Nanda Then venerable Nanda's monk-friends accosted venerable Nanda bhatakavdena ca upakkitakavdena ca samudcaranti: with words about a hireling, with words about a lackey, (saying): Bhatako kiryasm Nando, upakkitako kiryasm Nando, It seems venerable Nanda is a hireling, it seems venerable Nanda is a lackey, accharna hetu brahmacariya carati, he is living the spiritual life for the sake of celestial nymphs, Bhagav kirassa pibhogo the Gracious One, it seems, is his surety pacanna accharsatna pailbhya kakuapdnan!-ti. for gaining five hundred celestial dove-footed nymphs! Atha kho yasm Nando sahyakna bhikkhna Then venerable Nanda, at his monk-friends bhatakavdena ca upakkitakavdena ca, words about a hireling, words about a lackey, ayamno haryamno jigucchamno, was distressed, ashamed, and disgusted, eko vpakaho appamatto tp pahitatto viharanto, and while dwelling solitary, secluded, heedful, ardent, and resolute, na cirasseva yassatthya91 kulaputt after no long time (attained) that good for which sons of good family sammad-eva agrasm anagriya pabbajanti, rightly go forth from the home to homelessness,

91

yassatthya here is a periphrasis, the sense of which could have been carried by the dative case alone; lit.: for the purpose of which...

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tad-anuttara brahmacariyapariyosna, that unsurpassed conclusion to the spiritual life, dihe va dhamme saya abhi sacchikatv upasampajja vihsi:92 and dwelt having known, having directly experienced, and having attained (nibbna) himself in this very life: Kh jti Destroyed is birth vsita brahmacariya accomplished is the spiritual life kata karaya93 done is what ought to be done npara itthatty ti abbhasi. there is no more of this mundane state - this he knew. Aataro ca kho panyasm Nando Arahata ahosi. And venerable Nanda became another of the Worthy Ones. Atha kho aatar devat, abhikkantya rattiy, Then a certain devat, when the night had passed, abhikkantava kevalakappa Jetavana obhsetv, having lit up the whole of Jeta's Wood with his surpassing beauty, yena Bhagav tenupasakami, went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta ahsi. and after going and worshipping the Gracious One, he stood on one side. Ekamanta hit kho s devat Bhagavanta etad-avoca: While standing on one side that devat said this to the Gracious One: yasm bhante Nando Bhagavato bht mtucchputto, Venerable Nanda, reverend Sir, the Gracious One's brother, his mother's sister's son, savna khay ansava cetovimutti pavimutti, through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom, dihe va dhamme saya abhi sacchikatv upasampajja viharat ti. dwells having known, having directly experienced, and having attained (nibbna) himself in this very life.

92 93

Here the auxilliary verb vihsi gives durative sense to the three absolutives that precede it. Cognate accusative with the future passive participle.

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Bhagavato pi kho a udapdi: And this knowledge arose to the Gracious One: Nando savna khay ansava cetovimutti pavimutti, Nanda, through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom, dihe va dhamme94 saya abhi sacchikatv upasampajja viharat ti. dwells having known, having directly experienced, and having attained (nibbna) himself in this very life. Atha kho yasm Nando, tass rattiy accayena, Then venerable Nanda, when that night had passed, yena Bhagav tenupasakami, went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinno kho yasm Nando Bhagavanta etad-avoca: While sat on one side venerable Nanda said this to the Gracious One: Ya me bhante Bhagav pibhogo That, reverend Sir, for which the Gracious One was my surety - pacanna accharsatna pailbhya kakuapdna - for gaining five hundred celestial dove-footed nymphs mucm-aha bhante Bhagavanta etasm paissav ti. I free the Gracious One, reverend Sir, from that promise. May pi kho te Nanda cetas ceto paricca vidito: Nanda, having encompassed your mind fully with my mind, I understood: Nando savna khay ansava cetovimutti pavimutti, Nanda, through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom, dihe va dhamme saya abhi sacchikatv upasampajja viharat ti dwells having known, having directly experienced, and having attained (nibbna) himself in this very life. Devat pi me etam-attha rocesi: Also a devat announced that matter to me, (saying): yasm bhante Nando Bhagavato bht mtucchputto, Venerable Nanda, reverend Sir, the Gracious One's brother, his mother's sister's son,
94

This is an idiom, perhaps more literally we could translate: in the things that are seen.

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savna khay ansava cetovimutti pavimutti, through the destruction of the pollutants, without pollutants, freed in mind, freed through wisdom, dihe va dhamme saya abhi sacchikatv upasampajja viharat ti. dwells having known, having directly experienced, and having attained (nibbna) himself in this very life. Yad-eva kho te Nanda anupdya savehi citta vimutta, When, Nanda, your mind was freed from the pollutants without attachment, athha mutto etasm paissav ti. then was I freed from that promise. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yassa nittio pako ca, maddito kmakaako, He who has got out of the quagmire, who has crushed the thorn of sense desire, Mohakkhaya anuppatto, sukhadukkhesu na vedhati sa bhikkh ti. Who has arrived at the destruction of delusion, that monk does not shake in regard to pleasure and pain.

3-3: Yasojasutta (23) The Discourse about Yasoja

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Then at that time Yasojapamukhni pacamattni bhikkhusatni five hundred monks with Yasoja at their head Svatthi anuppattni honti, Bhagavanta dassanya. had arrived in Svatth, to see the Gracious One.

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Te ca kho gantuk bhikkh Then those visiting monks nevsikehi bhikkhhi saddhi paisammodamn, while exchanging greetings with the resident monks, sensanni papayamn, pattacvarni paismayamn, having the dwelling places assigned, putting the bowls and robes in order, uccsadd mahsadd ahesu. made a loud noise, a great noise. Atha kho Bhagav yasmanta nanda mantesi: Then the Gracious One addressed venerable nanda, (saying): Ke panete nanda uccsadd mahsadd? Who are these (making) a loud noise, a great noise? Keva mae macchavilope! ti One would think it is fishermen with their haul of fish! Etni bhante Yasojapamukhni pacamattni bhikkhusatni, These, reverend Sir, are five hundred monks with Yasoja at their head, Svatthi anuppattni Bhagavanta dassanya. who have arrived at Svatth to see the Gracious One. Tete gantuk bhikkh nevsikehi bhikkhhi These visiting monks while exchanging greetings saddhi paisammodamn, with the resident monks, sensanni papayamn, pattacvarni paismayamn, having the dwelling places assigned, putting the bowls and robes in order, uccsadd mahsadd ti. (make) a loud noise, a great noise. Tena hnanda mama vacanena te bhikkh mantehi: Now then, nanda, with my word address those monks, (saying): Satth yasmante mantet ti. The Teacher calls the venerable ones. Eva bhante, ti kho yasm nando, Bhagavato paissutv, Yes, reverend Sir, said venerable nanda, and after replying to the Gracious One, yena te bhikkh tenupasakami, he went to those monks,

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upasakamitv, te bhikkh etad-avoca: and after going, he said this to those monks: Satth yasmante mantet ti. The Teacher calls the venerable ones. Evam-vuso ti kho te bhikkh, yasmato nandassa paissutv, Yes, friend, said those monks, and after replying to venerable nanda, yena Bhagav tenupasakamisu, they went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinne kho te bhikkh Bhagav etad-avoca: While sat on one side the Gracious One said this to those monks: Kinnu tumhe bhikkhave uccsadd mahsadd, Why, monks, are you (making) a loud noise, a great noise, keva mae macchavilope? ti. so one would think it is fishermen with their haul of fish? Eva vutte, yasm Yasojo Bhagavanta etad-avoca: After that was said, venerable Yasoja said this to the Gracious One: Imni bhante pacamattni bhikkhusatni These, reverend Sir, are five hundred monks Svatthi anuppattni Bhagavanta dassanya. who have arrived at Svatth to see the Gracious One. Teme gantuk bhikkh nevsikehi bhikkhhi These visiting monks while exchanging greetings saddhi paisammodamn, with the resident monks, sensanni papayamn, pattacvarni paismayamn, having the dwelling places assigned, putting the bowls and robes in order, uccsadd mahsadd ti. (make) a loud noise, a great noise. Gacchatha bhikkhave vo pamemi. Please go, monks, I am dismissing you. Na vo mama santike vatthabban-ti. You should not live in my presence.

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Eva bhante, ti kho te bhikkh, Bhagavato paissutv, 95 Yes, reverend Sir, said those monks, and after replying to the Gracious One, uhysan, Bhagavanta abhivdetv padakkhia katv, rising from their seats, worshipping and circumambulating the Gracious One, sensana sasmetv, pattacvaram-dya, putting their dwelling places in order, picking up their robes and bowls, yena Vajji tena crika pakkamisu. they went on walking tour towards Vajji. Vajjisu anupubbena crika caramn While walking gradually through Vajji on walking tour yena Vaggumud nad tenupasakamisu, they went to the river Vaggumud, upasakamitv Vaggumudya nadiy tre paakuiyo karitv, and after going and making leaf-huts on the bank of the river Vaggumud, Vassa upagacchisu. they entered upon the Rains Retreat. Atha kho yasm Yasojo vassupagato bhikkh mantesi: Then venerable Yasoja, having entered upon the Rains Retreat, addressed those monks (saying): Bhagavat maya vuso pamit atthakmena hitesin, We were dismissed, friends, by the Gracious One, who desires our welfare, who seeks our benefit, anukampakena anukampa updya. who is compassionate, out of compassion (for us). Handa maya vuso tath vihra kappema Well now, venerable friends, we must live yath no viharata Bhagav attamano ass ti. in such a way that the Gracious One will be pleased with our living. Evam-vuso ti kho te bhikkh yasmato Yasojassa paccassosu. Yes, friend, those monks replied to venerable Yasoja.

95

As noted above this sentence is often mistranslated as though paissutv were an aorist, giving the sense [nominative] replied to the [accusative]. Just below the same type of sentence does occur with the finite verb paccassosu.

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Atha kho te bhikkh Then those monks vpakah appamatt tpino pahitatt viharant,96 while dwelling secluded, heedful, ardent, and resolute, tenevantaravassena sabbeva tisso vijj sacchkasu. within the Rains Retreat all realized the three deep understandings. Atha kho Bhagav, Svatthiya yathbhiranta viharitv, Then the Gracious One, having dwelt at Svatth for as long as he wished, yena Vesl tena crika pakkmi, went on walking tour towards Vesl, anupubbena crika caramno yena Vesl tad-avasari.97 and while walking gradually on walking tour he arrived at Vesl. Tatra suda Bhagav Vesliya viharati,98 There the Gracious One dwelt near Vesl, Mahvane Kgraslya. in the Great Wood, at the Gabled Hall. Atha kho Bhagav, Vaggumudtriyna bhikkhna Then the Gracious One, having applied his mind, and with his mind fully encompassed cetas ceto99 paricca manasikaritv yasmanta nanda mantesi: the minds of the monks on the bank of the Vaggumud, addressed venerable nanda, (saying): lokajt viya me nanda es dis. It is as though something light has arisen for me, nanda, in this direction. Obhsajt viya me nanda es dis. It is as though something splendid has arisen for me, nanda, in this direction. Yassa disya Vaggumudtriy bhikkh viharanti gantu To go to that direction where the monks on the bank of the Vaggumud dwell appaiklsi me manasiktu. and to apply my mind is not disagreeable.

96 97

Participle use, with viharant giving durative sense. yena tad... is a parallel idiom to the more common yena tena Here the instrumental is constructed with the accusative, lit.: where Vesl was at that he arrived. 98 Notice the use of the historical present again in this sentence, which is similar to the way it is used in the openings of the discourses. 99 Ceto, nominative singular, applied to the monks as a group.

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Pahieyysi tva nanda Please send, nanda, Vaggumudtriyna bhikkhna santike100 dta: a messenger into the presence of the monks on the bank of the Vaggumud, (to say): Satth yasmante manteti, Satth yasmantna dassanakmo ti. The Teacher, venerable friends, calls you, the Teacher desires to see the venerable ones. Eva bhante, ti kho yasm nando, Bhagavato paissutv, Yes, reverend Sir, said venerable nanda, and after replying to the Gracious One, yena aataro bhikkhu tenupasakami, he went to a certain monk, upasakamitv, ta bhikkhu etad-avoca: and after going, he said this to that monk: Ehi tva vuso, yena Vaggumudtriy bhikkh tenupasakameyysi, Come, venerable friend, you should go to the monks on the bank of the Vaggumud, upasakamitv, Vaggumudtriye bhikkh eva vadehi: and after going, please say this to the monks on the bank of the Vaggumud: Satth yasmante manteti, satth yasmantna dassanakmo ti. The Teacher, venerable friends, calls you, the Teacher desires to see the venerable ones. Evam-vuso, ti kho so bhikkhu, yasmato nandassa paissutv, Yes, friend, said that monk, and after replying to venerable nanda, seyyath pi nma balav puriso sammijita v bha pasreyya, just as a strong man might stretch out a bent arm, pasrita v bha sammijeyya, or bend in an outstretched arm, evam-eva Mahvane kugraslya antarahito, in the same way did he disappear from the Gabled Hall in Great Wood, Vaggumudya nadiy tre tesa bhikkhna purato pturahosi. and reappear in front of those monks on the bank of the river Vaggumud.

100

Santike here is a periphrasis, where the same meaning is obtained even if it was omitted: Please send a messenger to the monks etc.

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Atha kho so bhikkhu Vaggumudtriye bhikkh etad-avoca: Then that monk said this to the monks on the bank of the Vaggumud: Satth yasmante manteti, satth smantna dassanakmo ti. The Teacher, venerable friends, calls you, the Teacher desires to see the venerable ones. Evam-vuso, ti kho te bhikkh, tassa bhikkhuno paissutv, Yes, friend, said those monks, and after replying to that monk, sensana sasmetv pattacvaram-dya, setting their dwelling places in order, and picking up their bowls and robes, seyyath pi nma balav puriso sammijita v bha pasreyya, just as a strong man might stretch out a bent arm, pasrita v bha sammijeyya, or bend in an outstretched arm, evam-eva Vaggumudya nadiy tre antarahit, in the same way did they disappear from the bank of the river Vaggumud, Mahvane Kgraslya Bhagavato sammukhe pturahesu. and reappear in front of the Gracious One in the Gabled Hall in Great Wood. Tena kho pana samayena Bhagav nejena samdhin nisinno hoti. Then at that time the Gracious One was sitting in imperturbable concentration. Atha kho tesa bhikkhna etad-ahosi: Then it occured to those monks: Katamena nu kho Bhagav vihrena etarahi viharat? ti Now in what state is the Gracious One dwelling at the present time? Atha kho tesa bhikkhna etad-ahosi: Then it occured to those monks: nejena kho Bhagav vihrena101 etarahi viharat ti, The Gracious One is dwelling in a state of imperturbability at the present time, sabbeva nejena samdhin nisdisu. and they all sat in imperturbable concentration.

101

najena...vihrena... , used here and in similar contexts below, is the instrumental of attendant circumstance, see Syntax 65.

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Atha kho yasm nando, abhikkantya rattiy, Then venerable nanda, when the night had passed, nikkhante pahame yme, uhysan ekasa cvara karitv, when the first watch of the night had gone, after rising from his seat, arranging his robe on one shoulder, yena Bhagav tenajali pametv, Bhagavanta etad-avoca: and raising his hands in respectful salutation, said this to the Gracious One: Abhikkant bhante ratti, nikkhanto pahamo ymo, The night has passed, reverend Sir, the first watch of the night has gone, ciranisinn gantuk bhikkh, for a long time (these) visiting monks have been sitting, paisammodatu bhante Bhagav gantukehi bhikkhh ti. let the Gracious One exchange greetings, reverend Sir, with the visiting monks. Eva vutte, Bhagav tuh ahosi. When that was said, the Gracious One was silent. Dutiyam-pi kho yasm nando, abhikkantya rattiy, For a second time venerable nanda, when the night had passed, nikkhante majjhime yme, uhysan ekasa cvara karitv, when the middle watch of the night had gone, after rising from his seat, arranging his robe on one shoulder, yena Bhagav tenajali pametv, Bhagavanta etad-avoca: and raising his hands in respectful salutation, said this to the Gracious One: Abhikkant bhante ratti, nikkhanto majjhimo ymo, The night has passed, reverend Sir, the middle watch of the night has gone, ciranisinn gantuk bhikkh, for a long time (these) visiting monks have been sitting, paisammodatu bhante Bhagav gantukehi bhikkhh ti. let the Gracious One exchange greetings, reverend Sir, with the visiting monks. Dutiyam-pi kho Bhagav tuh ahosi. For a second time the Gracious One was silent. Tatiyam-pi kho yasm nando, abhikkantya rattiy, For a third time venerable nanda, when the night had passed,

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nikkhante pacchime yme, uddhate arue, nandimukhiy rattiy,102 when the last watch of the night had gone, when dawn had risen, when the night had a joyful appearance, uhysan ekasa cvara karitv, after rising from his seat, arranging his robe on one shoulder, yena Bhagav tenajali pametv, Bhagavanta etad-avoca: and raising his hands in respectful salutation, said this to the Gracious One: Abhikkant bhante ratti, nikkhanto pacchimo ymo, The night has passed, reverend Sir, the last watch of the night has gone, uddhato aruo, nandimukh ratti, ciranisinn gantuk bhikkh, dawn has risen, the night has a joyful appearance, for a long time (these) visiting monks have been sitting, paisammodatu bhante Bhagav gantukehi bhikkhh ti. let the Gracious One exchange greetings, reverend Sir, with the visiting monks. Atha kho Bhagav, tamh samdhimh vuhahitv, Then the Gracious One, after rising from that concentration, yasmanta nanda mantesi: addressed venerable nanda, (saying): Sace kho tva nanda jneyysi ettakam-pi te nappaibhseyya. If you knew, nanda, you would not say even this much about them. Aha-ca nanda imni ca paca bhikkhusatni, I and these five hundred monks, nanda, sabbeva nejasamdhin nisdimh ti. have all been sat in imperturbable concentration. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yassa jito kmakaako, He who is victorious over the thorn of sense desire, Akkoso ca vadho ca bandhana-ca, Scolding, slaying, and (other) bonds,

102

These four clauses are all locative absolutes.

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Pabbato viya so hito anejo, He who stands unmoved like a mountain, Sukhadukkhesu na vedhati sa bhikkh ti. That monk does not shake in regard to pleasure and pain.

3-4: Sriputtasutta (24) The Discourse about Sriputta

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Sriputto Then at that time venerable Sriputta Bhagavato avidre nisinno hoti, was sitting not far away from the Gracious One, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, parimukha sati upahapetv.103 and was attending to mindfulness at the front. Addas kho Bhagav yasmanta Sriputta avidre nisinna,104 The Gracious One saw that venerable Sriputta was sitting not far away, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, parimukha sati upahapetv. and was attending to mindfulness at the front. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance:
103

The relative clauses, in the form of absolutives, appear after the finite verb in this construction, which is sometimes mistranslated through taking the last of the absolutives as though it were the finite verb. 104 Although the auxilliary hoti is missing in the repetition, it has to be understood to give durative sense to nisinna, otherwise we would have to understand the absolutives which follow as occuring before the action of the finite verb.

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Yath pi pabbato selo, acalo suppatihito,105 Just like a mountain rock, unagitated, well established, Eva mohakkhay bhikkhu - pabbato va na vedhat ti So is the monk, through the destruction of delusion - like a mountain he does not shake.

3-5: Kolitasutta106 (25) The Discourse about Kolita

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Mahmoggallno Then at that time venerable Mahmoggallna Bhagavato avidre nisinno hoti, was sitting not far away from the Gracious One, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, kyagatya satiy ajjhatta spahitya. and was attending well to mindfulness related to his own body. Addas kho Bhagav The Gracious One saw yasmanta Mahmoggallna avidre nisinna, venerable Mahmoggallna was sitting not far away, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, kyagatya satiy ajjhatta spahitya. and was attending well to mindfulness related to his own body.

105

These nouns are in apposition, not predicated, as Ireland translates: Just as a mountain made of solid rock stands firm and unshakeable... 106 Kolita was Ven. Mahmoggallnas clan name; Ireland gives the title as Mahmoggallna.

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Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Sati kyagat upahit, Attending to mindfulness related to the body, Chasu phassyatanesu savuto, Restrained in regard to the six spheres of contact, Satata bhikkhu samhito, The monk who is continually concentrated, Ja nibbnam-attano ti. Can know nibbna for himself.

3-6: Pilindivacchasutta (26) The Discourse about Pilindivaccha

Eva me suta: Thus I heard: eka samaya Bhagav Rjagahe viharati, at one time the Gracious One was dwelling near Rjagaha, Veuvane Kalandakanivpe. in Bamboo Wood, at the Squirrels' Feeding Place. Tena kho pana samayena yasm Pilindivaccho Then at that time venerable Pilindivaccha bhikkh vasalavdena107 samudcarati. accosted monks with words of contempt. Atha kho sambahul bhikkh yena Bhagav tenupasakamisu, Then many monks went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One:

107

Vasalavda here has to be taken metaphorically to give adequate meaning, I think, but the Commentary takes it quite literally, saying that he addressed monks, saying: Ehi vasala, apehi vasala.

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yasm bhante Pilindivaccho bhikkh vasalavdena samudcarat ti. Venerable Pilindivaccha, reverend Sir, accosts monks with words of contempt. Atha kho Bhagav aatara bhikkhu mantesi: Then the Gracious One addressed a certain monk, (saying): Ehi tva bhikkhu Please go, monk, mama vacanena Pilindivaccha bhikkhu mantehi: and with my word address the monk Pilindivaccha, (saying): Satth ta vuso Pilindivaccha mantet ti. The Teacher, friend Pilindivaccha, calls you. Eva bhante, ti kho so bhikkhu, Bhagavato paissutv, Yes, reverend Sir, said that monk, and after replying to the Gracious One, yenyasm Pilindivaccho tenupasakami, he went to venerable Pilindivaccha, upasakamitv, yasmanta Pilindivaccha etad-avoca: and after going, he said this to venerable Pilindivaccha: Satth ta vuso mantet ti. The Teacher, venerable friend, calls you. Evam-vuso ti kho yasm Pilindivaccho, tassa bhikkhuno paissutv, Yes, friend, said venerable Pilindivaccha, and after replying to that monk, yena Bhagav tenupasakami, he went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinna kho While sat on one side yasmanta Pilindivaccha Bhagav etad-avoca: the Gracious One said this to venerable Pilindivaccha: Sacca kira tva Vaccha108 bhikkh vasalavdena samudcaras? ti. Is it true, as it seems, Vaccha, that you accost monks with words of contempt? Eva bhante, ti. Yes, reverend Sir.

108

Vaccha is his clan name, Pilindi his personal name.

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Atha kho Bhagav yasmato Pilindivacchassa Then the Gracious One, after applying his mind pubbenivsa manasikaritv, bhikkh mantesi: to venerable Pilindivaccha's previous lives, addressed the monks, (saying): M kho tumhe bhikkhave Vacchassa bhikkhuno ujjhyittha, You should not be offended, monks, at the monk Vaccha, na bhikkhave Vaccho dosantaro bhikkh vasalavdena samudcarati. it is not with hatred on the inside, monks, that Vaccha accosts the monks with words of contempt. Vacchassa bhikkhave bhikkhuno paca jtisatni For the monk Vaccha, monks, for five hundred lives has abbokini brhmaakule paccjtni, been reborn in a brhmaa family without interruption, so tassa vasalavdo dgharatta samudcio, for a long time he has been one who has accosted (others) with words of contempt, tenya Vaccho bhikkh vasalavdena samudcarat ti. because of this Vaccha accosted the monks with words of contempt. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yamhi na my vasati na mno, In whom dwells no deceit and no conceit, Yo vtalobho amamo nirso, He who is free from lust, unselfish, not yearning, Panunnakodho abhinibbutatto, Who has dispelled anger, who is himself completely emancipated, So brhmao so samao sa bhikkh ti. He is a brhmaa, he is an ascetic, he is a monk.

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3-7: Kassapasutta (27) The Discourse about Kassapa

Eva me suta: Thus I heard: eka samaya Bhagav Rjagahe viharati, at one time the Gracious One was dwelling near Rjagaha, Veuvane Kalandakanivpe. in Bamboo Wood, at the Squirrels' Feeding Place. Tena kho pana samayena yasm Mahkassapo Then at that time venerable Mahkassapa Pipphaliguhya viharati, sattha ekapallakena nisinno hoti, was dwelling in the Pepper Cave, and was sitting in one cross-legged posture for seven days, aatara samdhi sampajjitv.109 having attained a certain concentration. Atha kho yasm Mahkassapo, tassa satthassa accayena Then venerable Mahkassapa, with the passing of those seven days tamh samdhimh vuhsi. arose from that concentration. Atha kho yasmato Mahkassapassa Then it occured to venerable Mahkassapa tamh samdhimh vuhitassa etad-ahosi: after arising from that concentration: Yannnha Rjagaha piya paviseyyan-ti. Well now, I should enter Rjagaha for alms. Tena kho pana samayena Then at that time pacamattni devatsatni ussukka pannni honti five hundred devats were ready and eager yasmato Mahkassapassa piaptapailbhya.110 to offer almsfood to venerable Mahkassapa.

109 110

Defined in the Commentary as being nirodhasampatti. Infinitive-like dative, evidently from the causative form of the verb: pailbheti, to cause to take, to offer.

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Atha kho yasm Mahkassapo, But venerable Mahkassapa, tni pacamattni devatsatni paikkhipitv, after refusing those five hundred devats, pubbanhasamaya nivsetv pattacvaram-dya, having dressed in the morning time, after picking up his bowl and robe, Rjagaha piya pvisi. entered Rjagaha for alms. Tena kho pana samayena Sakko devnam-indo, Then at that time the lord of the devas Sakka, yasmato Mahkassapassa piapta dtukmo hoti,111 having a desire to give almsfood to venerable Mahkassapa, pesakravaa abhinimminitv, having created the appearance of a weaver (for himself), tanta vinti Suj Asuraka tasara preti.112 was weaving thread while the Asura maiden Suj was filling the shuttle. Atha kho yasm Mahkassapo, Then venerable Mahkassapa, Rjagahe sapadna piya caramno, while walking systematically for alms in Rjagaha, yena Sakkassa devnam-indassa nivesana tenupasakami. went to the residence of the lord of the devas Sakka. Addas kho Sakko devnam-indo The lord of the devas Sakka saw yasmanta Mahkassapa drato va gacchanta. venerable Mahkassapa coming while still far away. Disvna, ghar nikkhamitv paccuggantv hatthato patta gahetv, After seeing (him), leaving the house, going to meet (him), taking the bowl from his hand, ghara pavisitv ghaiy odana uddharitv patta pretv, entering the house, taking up the rice from the pot, and filling the bowl,

111 112

Once again the auxilliary hoti can be seen to give durative sense to the main verb ( dtu). Double use of the historical present.

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yasmato Mahkassapassa pdsi,113 he gave it to venerable Mahkassapa, so ahosi piapto anekaspo anekabyajano anekasparasabyajano.114 and that almsfood had many sauces, many curries, many sauces and tasty curries. Atha kho yasmato Mahkassapassa etad-ahosi: Then this occured to venerable Mahkassapa: Ko nu kho aya satto, yassya evarpo iddhnubhvo? ti. Now who is this being, who has such power and majesty? Atha kho yasmato Mahkassapassa etad-ahosi: Then it occured to venerable Mahkassapa: Sakko kho aya devnam-indo ti. This is the lord of the devas Sakka. Iti viditv Sakka devnam-inda etad-avoca: Having understood it was so, he said this to the lord of the devas Sakka: Kata kho te ida Kosiya, mssu puna pi evarpam-aks ti. This is your doing, Kosiya, you must not do such a thing again. Amhkam-pi bhante Kassapa puena attho, We also have a need for merit, reverend Kassapa, amhkam-pi puena karayan-ti.115 we also have a duty to make merit. Atha kho Sakko devnam-indo Then the lord of the devas Sakka yasmanta Mahkassapa abhivdetv padakkhia katv, after worshipping and circumambulating venerable Mahkassapa, vehsa abbhuggantv, kse antaikkhe116 tikkhatta udna udnesi: after going up into the sky, while in the air, in the firmament, three times uttered an exalted utterance:

113

Another good example of how past actions (pubbakiriya), in this case no fewer than seven, are enumerated one after the other, before the entrance of the finite verb (pdsi, aorist to padti). 114 Notice the rhetorical repetition here. 115 We can see from the parallel in the previous line that the future passive participle karaya is being used here as a noun, not as a verb. 116 The accusative (vehsa) clearly has a locative sense; and is followed by a locative absolute construction which gives durative sense.

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Aho dna! Paramadna Kassape suppatihita, Ah giving! The best gift is well established on Kassapa, Aho dna! Paramadna Kassape suppatihitan-ti. Ah giving! The best gift is well established on Kassapa. Assosi kho Bhagav dibbya sotadhtuy, The Gracious One heard with his divine ear-element, visuddhya atikkantamnusikya, Sakkassa devnam-indassa, which is purified, and surpasses that of (normal) men, the lord of the devas Sakka, vehsa abbhuggantv, kse antaikkhe, after going up into the sky, while in the air, in the firmament, tikkhattu udna udnentassa:117 three times uttering an exalted utterance: Aho dna! Paramadna Kassape suppatihita, Ah giving! The best gift is well established on Kassapa, Aho dna! Paramadna Kassape suppatihitan-ti. Ah giving! The best gift is well established on Kassapa. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Piaptikassa118 bhikkhuno, The devas envy the alms-gathering monk, Attabharassa anaaposino, Self-supporting, not nourishing another, Dev pihayanti tdino Such a one, Upasantassa sad satmato ti. A peaceful one, one who is always mindful.

117

Note that the genitive absolute construction: Sakassa devnam-indassa...udnentassa, is being used parallel to the locative absolute: kse antaikkhe. 118 The Commentary explains that piaptikassa is the dative case used in the sense of the accusative; for this usage cf. Syntax 99b.

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3-8: Piaptikasutta (28) The Discourse about the Alms-Gatherer

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena sambahulna bhikkhna, Then at that time, amongst many monks, pacchbhatta piaptapaikkantna, after returning from the alms-round after the meal, Karerimaalamle sannisinnna sannipatitna, assembling together, and sitting in the Kareri Round Hall, ayam-antarkath udapdi: this conversation arose: Piaptiko vuso bhikkhu piya caranto An alms-gathering monk, venerable friends, while walking for alms labhati klena kla manpike cakkhun rpe passitu; gets the opportunity from time to time to see appealing forms with the eye; labhati klena kla manpike sotena sadde sotu; gets the opportunity from time to time to hear appealing sounds with the ear; labhati klena kla manpike ghnena gandhe ghyitu; gets the opportunity from time to time to smell appealing smells with the nose; labhati klena kla manpike jivhya rase syitu; gets the opportunity from time to time to taste appealing flavours with the tongue; labhati klena kla manpike kyena phohabbe phsitu. gets the opportunity from time to time to touch appealing tangibles with the body. Piaptiko vuso bhikkhu, An alms-gathering monk, venerable friends, sakkato garukato mnito pjito apacito piya carati. walking for alms is venerated, respected, revered, honoured, and esteemed.

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Handa vuso mayam-pi piaptik homa, Now, venerable friends, we too should be alms-gatherers, mayam-pi lacchma klena kla manpike cakkhun rpe passitu; and we also will get the opportunity from time to time to see appealing forms with the eye; mayam-pi lacchma klena kla manpike sotena sadde sotu; and we also will get the opportunity from time to time to hear appealing sounds with the ear; mayam-pi lacchma klena kla manpiko ghnena gandhe ghyitu; and we also will get the opportunity from time to time to smell appealing smells with the nose; mayam-pi lacchma klena kla manpike jivhya rase syitu; and we also will get the opportunity from time to time to taste appealing flavours with the tongue; mayam-pi lacchma klena kla manpike kyena phohabbe phusitu; and we also will get the opportunity from time to time to touch appealing tangibles with the body; mayam-pi sakkat garukat mnit pjit apacit piya carissm ti. and we also will walk for alms being venerated, respected, revered, honoured, and esteemed. Aya-carahi tesa bhikkhna antarkath hoti vippakat. Now this conversation that arose amongst those monks was left unfinished. Atha kho Bhagav syanhasamaya paisalln vuhito, Then the Gracious One, having risen from seclusion in the evening time, yena Karerimaalamlo tenupasakami, went to the Kareri Round Hall, upasakamitv, paatte sane nisdi. and after going, he sat down on the prepared seat. Nisajja kho Bhagav bhikkh mantesi: Having sat down the Gracious One addressed the monks, (saying): Kyanuttha bhikkhave etarahi kathya sannipatit, What is the talk about, monks, amongst those who have assembled at present, k ca pana vo antarkath vippakat? ti. and what is the conversation that you left unfinished?

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Idha bhante amhka pacchbhatta piaptapaikkantna, Here, reverend Sir, after returning from the alms-round after the meal, Karerimaalamle sannisinnna sannipatitna, assembling together, and sitting in the Kareri Round Hall, ayam-antarkath udapdi: this conversation arose: Piaptiko vuso bhikkhu piya caranto An alms-gathering monk, venerable friends, while walking for alms labhati klena kla manpike cakkhun rpe passitu; gets the opportunity from time to time to see appealing forms with the eye; labhati klena kla manpike sotena sadde sotu; gets the opportunity from time to time to hear appealing sounds with the ear; labhati klena kla manpike ghnena gandhe ghyitu; gets the opportunity from time to time to smell appealing smells with the nose; labhati klena kla manpike jivhya rase syitu; gets the opportunity from time to time to taste appealing flavours with the tongue; labhati klena kla manpike kyena phohabbe phsitu. gets the opportunity from time to time to touch appealing tangibles with the body. Piaptiko vuso bhikkhu, An alms-gathering monk, venerable friends, sakkato garukato mnito pjito apacito piya carati. walking for alms is venerated, respected, revered, honoured, and esteemed. Handa vuso mayam-pi piaptik homa, Now, venerable friends, we too should be alms-gatherers, mayam-pi lacchma klena kla manpike cakkhun rpe passitu; and we also will get the opportunity from time to time to see appealing forms with the eye; mayam-pi lacchma klena kla manpike sotena sadde sotu; and we also will get the opportunity from time to time to hear appealing sounds with the ear; mayam-pi lacchma klena kla manpiko ghnena gandhe ghyitu; and we also will get the opportunity from time to time to smell appealing smells with the nose;

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mayam-pi lacchma klena kla manpike jivhya rase syitu; and we also will get the opportunity from time to time to taste appealing flavours with the tongue; mayam-pi lacchma klena kla manpike kyena phohabbe phusitu; and we also will get the opportunity from time to time to touch appealing tangibles with the body; mayam-pi sakkat garukat mnit pjit apacit piya carissm ti. and walking for alms we also will be venerated, respected, revered, honoured, and esteemed. Aya kho no bhante antarkath hoti vippakat, This is the conversation, reverend Sir, that was left unfinished, atha kho Bhagav anuppatto ti. then the Gracious One arrived. Nakhveta bhikkhave tumhka patirpa This is certainly not suitable, monks, for you kulaputtna saddh agrasm anagriya pabbajitna, sons of good family who through faith have gone forth from the home to homelessness, ya tumhe evarpi katha katheyytha. that you should talk such talk. Sannipatitna vo bhikkhave dvaya karaya: When you have assembled together, monks, there are two things that you ought to do: Dhamm v kath, ariyo v tuhbhvo ti. talk about the Dhamma, or maintain noble silence. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Piaptikassa bhikkhuno, The devas envy the alms-gathering monk, Attabharassa anaaposino Self-supporting, not nourishing another,

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Dev pihayanti tdino Such a one No ce saddasilokanissito ti.119 But not if [he is] dependent on becoming famous.

3-9: Sippasutta (29) The Discourse about the Crafts

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena sambahulna bhikkhna, Then at that time, amongst many monks, pacchbhatta piaptapaikkantna, after returning from the alms-round after the meal, Maalamle sannisinnna sannipatitna, assembling together, and sitting in the Round Hall, ayam-antarkath udapdi: this conversation arose: Ko nu kho vuso sippa jnti? Now who, venerable friends, knows a craft? Ko ki sippa sikkhi? Who has trained in what craft? Katara sippa sippna aggan?-ti. Which craft is the greatest of the crafts? Tatthekacce evam-hasu, Hatthisippa sippna aggan-ti, Then some said this: Elephant-craft is the greatest of the crafts, ekacce evam-hasu: Assasippa sippna aggan-ti, some said this: Horse-craft is the greatest of the crafts,

119

Becoming famous in the translation is a paraphrase, lit.: on the sound of fame, which is unidiomatic in English.

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ekacce evam-hasu: Rathasippa sippna aggan-ti, some said this: Chariot-craft is the greatest of the crafts, ekacce evam-hasu: Dhanusippa sippna aggan-ti, some said this: Bow-craft is the greatest of the crafts, ekacce evam-hasu: Tharusippa sippna aggan-ti, some said this: Sword-craft is the greatest of the crafts, ekacce evam-hasu: Muddsippa120 sippna aggan-ti, some said this: Finger-calculation-craft is the greatest of the crafts, ekacce evam-hasu: Gaanasippa sippna aggan-ti, some said this: Abacus-craft is the greatest of the crafts, ekacce evam-hasu: Sakhnasippa sippna aggan-ti, some said this: Accountancy-craft is the greatest of the crafts, ekacce evam-hasu: Lekhsippa sippna aggan-ti, some said this: Writing-craft is the greatest of the crafts, ekacce evam-hasu: Kveyyasippa sippna aggan-ti, some said this: Poetry-craft is the greatest of the crafts, ekacce evam-hasu: Lokyatasippa sippna aggan-ti, some said this: Natural philosophy-craft is the greatest of the crafts, ekacce evam-hasu: Khattavijjsippa sippna aggan-ti. some said this: Political science-craft is the greatest of the crafts. Aya-carahi tesa bhikkhna antarkath hoti vippakat. Now this conversation that arose amongst those monks was left unfinished. Atha kho Bhagav syanhasamaya paisalln vuhito, Then the Gracious One, having risen from seclusion in the evening time, yena Maalamlo tenupasakami, went to the Round Hall, upasakamitv, paatte sane nisdi. and after going, he sat down on the prepared seat. Nisajja kho Bhagav bhikkh mantesi: Having sat down the Gracious One addressed the monks, (saying):

120

The Commentary explains this as: hatthamuddya gaanasippa. See the article by Edgerton in BHSD, s.v. mudr; and cf. also Divyvadna pp. 3, 26, etc.

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Kyanuttha bhikkhave etarahi kathya sannisinn, What is the talk about, monks, amongst those who have assembled at present, k ca pana vo antarkath vippakat? ti. and what is the conversation amongst you that was left unfinished? Idha bhante amhka pacchbhatta piaptapaikkantna, Here, reverend Sir, after returning from the alms-round after the meal, Maalamle sannisinnna sannipatitna, assembling together, and sitting in the Round Hall, ayam-antarkath udapdi: this conversation arose: Ko nu kho vuso sippa jnti? Now who, venerable friends, knows a craft? Ko ki sippa sikkhi? Who has trained in what craft? Katara sippa sippna aggan?-ti. Which of the crafts is the greatest of the crafts? Tatthekacce evam-hasu, Hatthisippa sippna aggan-ti, Then some said this: Elephant-craft is the greatest of the crafts, ekacce evam-hasu: Assasippa sippna aggan-ti, some said this: Horse-craft is the greatest of the crafts, ekacce evam-hasu: Rathasippa sippna aggan-ti, some said this: Chariot-craft is the greatest of the crafts, ekacce evam-hasu: Dhanusippa sippna aggan-ti, some said this: Bow-craft is the greatest of the crafts, ekacce evam-hasu: Tharusippa sippna aggan-ti, some said this: Sword-craft is the greatest of the crafts, ekacce evam-hasu: Muddsippa sippna aggan-ti, some said this: Finger-calculation-craft is the greatest of the crafts, ekacce evam-hasu: Gaanasippa sippna aggan-ti, some said this: Abacus-craft is the greatest of the crafts, ekacce evam-hasu: Sakhnasippa sippna aggan-ti, some said this: Accountancy-craft is the greatest of the crafts, ekacce evam-hasu: Lekhsippa sippna aggan-ti, some said this: Writing-craft is the greatest of the crafts,

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ekacce evam-hasu: Kveyyasippa sippna aggan-ti, some said this: Poetry-craft is the greatest of the crafts, ekacce evam-hasu: Lokyatasippa sippna aggan-ti, some said this: Natural philosophy-craft is the greatest of the crafts, ekacce evam-hasu: Khattavijjsippa sippna aggan-ti. some said this: Political science-craft is the greatest of the crafts. Aya kho no bhante antarkath hoti vippakat, This is the conversation, reverend Sir, that we left unfinished, atha kho Bhagav anuppatto ti. then the Gracious One arrived. Nakhveta bhikkhave tumhka patirpa This is certainly not suitable, monks, for you kulaputtna saddh agrasm anagriya pabbajitna, sons of good family who through faith have gone forth from the home to homelessness, ya tumhe evarpi katha katheyytha. that you should talk such talk. Sannipatitna vo bhikkhave dvaya karaya: When you have assembled together, monks, there are two things that you ought to do: Dhamm v kath, ariyo v tuhbhvo ti. talk about the Dhamma, or maintain noble silence. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Asippajv lahu atthakmo,121 One who lives without craft, light, desiring (others') welfare, Yatindriyo sabbadhi vippamutto, With restrained faculties, completely free in every way, Anokasr amamo nirso, Who wanders homeless, unselfish, not yearning, Hitv mna ekacaro - sa bhikkh ti. Having given up conceit, solitary - he is a monk.

3-10: Lokavolokanasutta (30)

121

The Commentary takes this as meaning desiring the welfare of the world: sadevakassa lokassa attham-eva kmet ti atthakmo.

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The Discourse about Looking Around the World

Eva me suta: Thus I heard: eka samaya Bhagav Uruvelya viharati, at one time the Gracious One was dwelling near Uruvel, najj Nerajarya tre Bodhirukkhamle pahambhisambuddho. on the bank of the river Nerajar, at the root of the Awakening tree, in the first (period) after attaining Awakening. Tena kho pana samayena Bhagav Then at that time the Gracious One sattha ekapallakena nisinno hoti vimuttisukhapaisaved. was sitting in one cross-legged posture for seven days experiencing the happiness of freedom. Atha kho Bhagav tassa satthassa accayena, Then with the passing of those seven days the Gracious One, tamh samdhimh vuhahitv, Buddhacakkhun loka volokesi. after rising from that concentration, looked around the world with his Buddha-eye. Addas kho Bhagav buddhacakkhun loka volokento The Gracious One looking around the world with his Buddha-eye saw satte anekehi santpehi santappamne, beings being tormented with many torments, anekehi ca parihehi pariayhamne, and being burned with many fevers, rgajehi pi dosajehi pi mohajehi p ti. born from passion, and born from hatred, and born from delusion. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance:

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Aya loko santpajto phassapareto, This world, overcome by contact, is tormented, Roga vadati attato, It speaks of a disease as the self, Yena yena hi maati For with whatever it conceives Tato ta hoti aath. 122 Hereafter it becomes otherwise. Aathbhvi bhavasatto loko bhavapareto, Continually becoming other, the world is shackled by continuity, overcome by continuity, Bhavam-evbhinandati, It greatly rejoices in continuity, Yad-abhinandati ta bhaya, What it rejoices in, that is fearful, Yassa bhyati ta dukkha. What it fears, that is suffering. Bhavavippahnya kho panida brahmacariya vussati. This spiritual life is lived for the complete giving up of continuity. Ye hi keci sama v brhma v For whatever the ascetics or brhmaas bhavena bhavassa vippamokkham-hasu, say about freedom from continuity being through (further) continuity, sabbe te avippamutt bhavasm ti vadmi. all of them are not free from continuity, I say. Ye v pana keci sama v brhma v Or whatever the ascetics or brhmaas vibhavena bhavassa nissaraam-hasu, say about the escape from continuity being through discontinuity, sabbe te anissa bhavasm ti vadmi. all of them have not escaped from continuity, I say. Upadhi paicca dukkham-ida sambhoti, Conditioned by cleaving this suffering originates,
122

With this passage compare Salyatanasayutta (SN 35), suttas 31 & 91.

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sabbpdnakkhay natthi dukkhassa sambhavo. through the destruction of all attachment there is no origination of suffering. Lokam-ima passa puth avijjya paret, See this world overcome by many kinds of ignorance, bht bhtarat bhav aparimutt. beings, who delight in beings, are not free from continuity. Ye hi keci bhav sabbadhi sabbattatya, Whatever continuities (in existence) there are, everywhere, in every respect, sabbe te bhav anicc dukkh viparimadhamm. all those continuities are impermanent, suffering, changeable things. Evam-eta yathbhta, sammappaya passato, Seeing it like this, as it really is, with right wisdom, Bhavatah pahyati,123 vibhava nbhinandati. Craving for continuity is given up, and he does not rejoice in discontinuity. Sabbaso tahna khay asesavirganirodho Nibbna. From the complete destruction of craving there is a fading away (of ignorance) without remainder, cessation, and Emancipation. Tassa nibbutassa bhikkhuno, For that monk who is emancipated, Anupdn punabbhavo na hoti. Without attachment, there is no continuity in existence. Abhibhto Mro vijitasagmo, He has vanquished Mra, is victorious in battle, Upaccag sabbabhavni td ti. He is such a one who has overcome all continuations (in existence).

123

Pahyati, passive form of pajahati.

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4: Meghiyavaggo The Chapter (including the Discourse) about Meghiya 4-1: Meghiyasutta (31) The Discourse about Meghiya
Eva me suta: Thus I heard: eka samaya Bhagav Clikya viharati, Clike pabbate. at one time the Gracious One was dwelling near Clik, on the Clik mountain. Tena kho pana samayena yasm Meghiyo Bhagavato upahko hoti. Then at that time venerable Meghiya was the Gracious One's attendent. Atha kho yasm Meghiyo yena Bhagav tenupasakami, Then venerable Meghiya went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta ahsi. and after going and worshipping the Gracious One, he stood on one side. Ekamanta hito kho yasm Meghiyo Bhagavanta etad-avoca: While stood on one side venerable Meghiya said this to the Gracious One: Icchmaha bhante Jantugma piya pavisitun-ti. Reverend Sir, I want to enter Jantugma for alms. Yassa dni tva Meghiya kla maas ti. Now is the time for whatever you are thinking, Meghiya. Atha kho yasm Meghiyo Then venerable Meghiya pubbanhasamaya nivsetv, pattacvaram-dya, having dressed in the morning time, after picking up his bowl and robe, Jantugma piya pvisi. Jantugme piya caritv, entered Jantugma for alms. Having walked for alms in Jantugma, pacchbhatta piaptapaikkanto, while returning from the alms-round after the meal, yena Kimiklya nadiy tra tenupasakami, he went to the bank of the river Kimikl (Black-Worm River), upasakamitv Kimiklya nadiy tre, and after going to the bank of the river Kimikl, jaghvihra anucakamamno anuvicaramno, while wandering around and strolling around on a walk,
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addas kho ambavana psdika ramaya. he saw a pleasing and delightful mango grove. Disvnassa etad-ahosi: Psdika vatida ambavana ramaya. Having seen (it), this occured to him: This is surely a pleasing and delightful mango grove. Ala vatida kulaputtassa padhnatthikassa padhnya.124 For a son of a good family who needs to strive this is surely enough for striving. Sace ma Bhagav anujneyya If the Gracious One would allow me gaccheyyha ima ambavana padhny ti. I could come to this mango grove for striving. Atha kho yasm Meghiyo yena Bhagav tenupasakami, Then venerable Meghiya went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinno kho yasm Meghiyo Bhagavanta etad-avoca: While sat on one side venerable Meghiya said this to the Gracious One: Idhha bhante pubbanhasamaya nivsetv, pattacvaram-dya, Here, reverend Sir, having dressed in the morning time, after picking up my bowl and robe, Jantugma piya pvisi. Jantugme piya caritv, I entered Jantugma for alms. Having walked for alms in Jantugma, pacchbhatta piaptapaikkanto, while returning from the alms-round after the meal, yena Kimiklya nadiy tra tenupasakami, I went to the bank of the river Kimikl, upasakamitv Kimiklya nadiy tre, and after going to the bank of the river Kimikl, jaghvihra anucakamamno anuvicaramno, while wandering around and strolling around on a walk, addasa ambavana psdika ramaya. I saw a pleasing and delightful mango grove.

124

Padhnya, an infinitive-like dative; used again 2 lines below.

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Disvna, me etad-ahosi: Psdika vatida ambavana ramaya. Having seen (it), this occured to me: This is surely a pleasing and delightful mango grove. Ala vatida kulaputtassa padhnatthikassa padhnya. For a son of a good family who needs to strive this is surely enough for striving. Sace ma Bhagav anujneyya, If the Gracious One would allow me, gaccheyyha ima ambavana padhnyti. I could come to this mango grove for striving. Sace ma bhante Bhagav anujnti, If the Gracious One would allow me, reverend Sir, gaccheyyha ta ambavana padhny ti. I could go to that mango grove for striving. Eva vutte, Bhagav yasmanta Meghiya etad-avoca: When that was said, the Gracious One said this to venerable Meghiya: gamehi tva Meghiya ekakamh yva ao koci bhikkhu gacchat ti. You should wait for as long as I am alone, Meghiya, until some other monk arrives. Dutiyam-pi kho yasm Meghiyo Bhagavanta etad-avoca: For a second time venerable Meghiya said this to the Gracious One: Bhagavato bhante natthi kici uttarikaraya, There is nothing further for the Gracious One to do, reverend Sir, natthi katassa v paticayo. there is nothing to add to what has been done. Mayha kho pana bhante atthi uttarikaraya, atthi katassa paticayo. But for me, reverend Sir, there is (something) further to do, there is (something) to add to what has been done. Sace ma bhante Bhagav anujnti, If the Gracious One would allow me, reverend Sir, gaccheyyha ta ambavana padhny ti. I could go to that mango grove for striving. Dutiyam-pi kho Bhagav yasmanta Meghiya etad-avoca: For a second time the Gracious One said this to venerable Meghiya: gamehi tva Meghiya ekakamh yva ao koci bhikkhu gacchat ti. You should wait for as long as I am alone, Meghiya, until some other monk arrives.

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Tatiyam-pi kho yasm Meghiyo Bhagavanta etad-avoca: For a third time venerable Meghiya said this to the Gracious One: Bhagavato bhante natthi kici uttarikaraya, There is nothing further for the Gracious One to do, reverend Sir, natthi katassa v paticayo. there is nothing to add to what has been done. Mayha kho pana bhante atthi uttarikaraya, atthi katassa paticayo. But for me, reverend Sir, there is (something) further to do, there is (something) to add to what has been done. Sace ma bhante Bhagav anujnti, If the Gracious One would allow me, reverend Sir, gaccheyyha ta ambavana padhny ti. I could go to that mango grove for striving. Padhnanti kho Meghiya vadamna kinti vadeyyma?125 When you are talking about striving, Meghiya, what can we say? Yassa dni tva Meghiya kla maas ti. Now is the time for whatever you are thinking, Meghiya. Atha kho yasm Meghiyo uhysan, Then venerable Meghiya, after rising from his seat, Bhagavanta abhivdetv padakkhia katv, worshipping and circumambulating the Gracious One, yena ta ambavana tenupasakami, went to that mango grove, upasakamitv ambavana ajjhogahetv, and after going and entering that mango grove, aatarasmi rukkhamle divvihra nisdi. he sat down to dwell for the day at the root of a certain tree. Atha kho yasmato Meghiyassa, tasmi ambavane viharantassa, Then to venerable Meghiya, as he was dwelling in that mango grove, yebhuyyena tayo ppak akusal vitakk samudcaranti, for the most part only three bad, unwholesome thoughts occured, seyyathda: kmavitakko, bypdavitakko, vihisvitakko ti. that is to say: the thought of sensual pleasure, the thought of ill-will, the thought of harming.
125

Note the use of the plural here, an honorific form.

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Atha kho yasmato Meghiyassa etad-ahosi: Then it occured to venerable Meghiya: Acchariya vata bho, abbhuta vata bho, Surely it is wonderful, surely it is marvellous, saddhya ca vatamhi agrasm anagriya pabbajito, that I who, out of faith, have gone forth from the home to homelessness, atha ca panimehi thi ppakehi akusalehi vitakkehi anvsatt, should then be ensnared by these three bad, unwholesome thoughts, seyyathda: kmavitakkena, bypdavitakkena, vhisvitakken ti. that is to say: by the thought of sensual pleasure, by the thought of ill-will, by the thought of harming. Atha kho yasm Meghiyo syanhasamaya patisalln vuhito, Then venerable Meghiya, having risen from seclusion in the evening time, yena Bhagav tenupasakami, went to the Gracious One, upasakamitv, Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinno kho yasm Meghiyo Bhagavanta etad-avoca: While sat on one side venerable Meghiya said this to the Gracious One: Idha mayha bhante, tasmi ambavane viharantassa, Here, reverend Sir, as I was dwelling in that mango grove, yebhuyyena tayo ppak akusal vitakk samudcaranti, for the most part only three bad, unwholesome thoughts occured, seyyathda: kmavitakko, bypdavitakko, vihisvitakko ti.126 that is to say: the thought of sensual pleasure, the thought of ill-will, the thought of harming. Tassa mayha bhante etad-ahosi: Then, reverend Sir, it occured to me:

126

This is what we may call the list use of the nominative, which is akin to the label use (for the latter see Syntax 22, but Wijesekera fails to distinguish the list usage). These constructions often occur with seyyathda or yadida. Another such list occurs in the 3rd of the instructions given to Meghiya below (appicchakath, santuhikath, pavivekakath... etc.) Seyyathda may also take other cases according to the syntactical requirements, so just below the same list appears in the instrumental case (seyyathda: kmavitakkena, bypdavitakkena, vihisvitakkena ); and in Suppabuddhasutta (43) below it is followed by the accusative case ( seyyathda: dnakatha, slakatha, saggakatha...paksesi).

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Acchariya vata bho, abbhuta vata bho, Surely it is wonderful, surely it is marvellous, saddhya ca vatamhi agrasm anagriya pabbajito, that I who, out of faith, have gone forth from the home to homelessness, atha ca panimehi thi ppakehi akusalehi vitakkehi anvsatt, should then be ensnared by these three bad, unwholesome thoughts, seyyathda: kmavitakkena, bypdavitakkena, vihisvitakken ti. that is to say: by the thought of sensual pleasure, by the thought of ill-will, by the thought of harming. Aparipakkya Meghiya cetovimuttiy, For he whose freedom of mind is not fully mature, Meghiya, paca dhamm paripkya savattanti. Katame paca? there are five things that lead to maturity. What five? [1] Idha Meghiya bhikkhu kalyamitto127 hoti, Here, Meghiya, a monk has a good friend, kalyasahyo kalyasampavako. a good companion, a good comrade. Aparipakkya Meghiya cetovimuttiy, For he whose freedom of mind is not fully mature, Meghiya, aya pahamo dhammo paripkya savattati. this is the first thing that leads to maturity. [2] Puna capara Meghiya bhikkhu slav hoti, Furthermore, Meghiya, a monk is virtuous, Ptimokkhasavarasavuto viharati cragocarasampanno, he lives restrained with the Ptimokkha restraint, and is endowed with (suitable) conduct and resort, aumattesu vajjesu bhayadassv, seeing danger in the slightest faults, samdya sikkhati sikkhpadesu. he trains in the training rules he has undertaken. Aparipakkya Meghiya cetovimuttiy, For he whose freedom of mind is not fully mature, Meghiya,

127

Kalyamitta can mean 1) one who is a good friend; and 2) one who has a good friend, i.e. one who cultivates good friends. Similarly with sahya & sampavaka.

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aya dutiyo dhammo paripkya savattati. this is the second thing that leads to maturity. [3] Puna capara Meghiya bhikkhu yya kath abhisallekhik, Furthermore, Meghiya, a monk has talk about what is very austere, cetovivaraasappy ekantanibbidya virgya nirodhya, that is suitable for opening up the mind, and that leads to absolute disenchantment, dispassion, cessation, upasamya abhiya Sambodhya Nibbnya savattati, peace, deep knowledge, complete Awakening and Emancipation, seyyathda: appicchakath, santuhikath, pavivekakath, such as: talk on wanting little, talk on being satisfied, talk on complete seclusion, asasaggakath, viriyrambhakath, slakath, samdhikath, talk on disassociation, talk on arousing energy, talk on virtue, talk on concentration, pakath, vimuttikath, vimuttiadassanakath. talk on wisdom, talk on freedom, talk on knowing and seeing freedom. Evarpya kathya nikmalbh hoti akicchalbh akasiralbh. Such talk as this he gains as he desires, he gains without difficulty, gains without trouble. Aparipakkya Meghiya cetovimuttiy, For he whose freedom of mind is not fully mature, Meghiya, aya tatiyo dhammo paripkya savattati. this is the third thing that leads to maturity. [4] Puna capara Meghiya bhikkhu raddhaviriyo viharati Furthermore, Meghiya, a monk dwells with energy aroused akusalna dhammna pahnya, for the giving up of unwholesome things, kusalna dhammna upasampadya, for the taking up of wholesome things, thmav dahaparakkamo anikkhittadhuro kusalesu dhammesu. steadfast, of firm endeavour, one who has not thrown off the burden in regard to wholesome things. Aparipakkya Meghiya cetovimuttiy, For he whose freedom of mind is not fully mature, Meghiya, aya catuttho dhammo paripkya savattati. this is the fourth thing that leads to maturity.
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[5] Puna capara Meghiya bhikkhu paav hoti, Furthermore, Meghiya, a monk is wise, udayatthagminiy paya samanngato, he is endowed with wisdom that leads to (seeing) rise and disappearance, ariyya nibbedhikya samm dukkhakkhayagminiy. with noble penetration, that leads to the complete destruction of suffering. Aparipakkya Meghiya cetovimuttiy, For he whose freedom of mind is not fully mature, Meghiya, aya pacamo dhammo paripkya savattati. this is the fifth thing that leads to maturity. Aparipakkya Meghiya cetovimuttiy, For he whose freedom of mind is not fully mature, Meghiya, ime paca dhamm paripkya savattanti. these five things leads to maturity. Kalyamittasseta Meghiya bhikkhuno pikakha, It can be expected, Meghiya, that for a monk who has a good friend, kalyasahyassa kalyasampavakassa ya slav bhavissati, a good companion, a good comrade, that he will be virtuous, Ptimokkhasavarasavuto viharissati, that he will live restrained with the Ptimokkha restraint, cragocarasampanno aumattesu vajjesu bhayadassv, and will be endowed with (suitable) conduct and resort, seeing danger in the slightest fault, samdya sikkhissati sikkhpadesu. and will train in the training rules he has undertaken. Kalyamittasseta Meghiya bhikkhuno pikakha, It can be expected, Meghiya, that for a monk who has a good friend, kalyasahyassa kalyasampavakassa yya kath abhisallekhik, a good companion, a good comrade, that he will have talk that is very austere, cetovivaraasappy ekantanibbidya virgya nirodhya, that is suitable for opening up the mind, and that leads to absolute disenchantment, dispassion, cessation, upasamya abhiya sambodhya nibbnya savattati, peace, deep knowledge, complete Awakening and Emancipation,

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seyyathda: appicchakath, santuhikath, pavivekakath, such as: talk on wanting little, talk on being satisfied, talk on complete seclusion, asasaggakath, viriyrambhakath, slakath, samdhikath, talk on disassociation, talk on stirring up energy, talk on virtue, talk on concentration, pakath, vimuttikath, vimuttiadassanakath. talk on wisdom, talk on freedom, talk on knowing and seeing freedom. Evarpya kathya nikmalbh bhavissati akicchalbh akasiralbh. Such talk as this he gains as he desires, he gains without difficulty, gains without trouble. Kalyamittasseta Meghiya bhikkhuno pikakha, It can be expected, Meghiya, that for a monk who has a good friend, kalyasahyassa kalyasampavakassa ya raddhaviriyo bhavissati a good companion, a good comrade, that he will be a monk with energy aroused akusalna dhammna pahnya, for the giving up of unwholesome things, kusalna dhammna upasampadya, for the taking up of wholesome things, thmav dahaparakkamo anikkhittadhuro kusalesu dhammesu. steadfast, of firm endeavour, one who has not thrown off the burden in regard to wholesome things. Kalyamittasseta Meghiya bhikkhuno pikakha, It can be expected, Meghiya, that for a monk who has a good friend, kalyasahyassa kalyasampavakassa ya paav bhavissati, a good companion, a good comrade, that he will be wise, udayatthagminiy paya samanngato, endowed with wisdom that leads to (seeing) rise and disappearance, ariyya nibbedhikya samm dukkhakkhayagminiy. with noble penetration, that leads to the complete destruction of suffering. Tena ca pana Meghiya bhikkhun imesu pacasu dhammesu patihya, Then, Meghiya, with a monk who is established in these five things, cattro dhamm uttaribhvetabb: four further things ought be be developed:

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[1] Asubh bhvetabb rgassa pahnya, The (meditation on the) unattractive should be developed for the giving up of passion, [2] mett bhvetabb bypdassa pahnya, friendliness (meditation) should be developed for the giving up of ill-will, [3] npnassati bhvetabb vitakkupacchedya, mindfulness of breathing should be developed for the cutting off of thoughts, [4] aniccasa bhvetabb asmimnasamugghtya. the perception of impermanence should be developed for the complete uprooting of the conceit I am. Aniccasaino Meghiya anattasa sahti, To one who has the perception of impermanence, Meghiya, the perception of non-self is established, anattasai asmimnasamugghta pputi, one who perceives non-self reaches the complete uprooting of the conceit I am, dihe va dhamme Nibbnan-ti. in this very life (reaches) Emancipation. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Khudd vitakk sukhum vitakk, (There are) low thoughts, fine thoughts, Anuggat128 manaso uppilv, Together with elation in the mind, Ete avidv manaso vitakke, Not having understood these thoughts of the mind, Hurhura129 dhvati bhantacitto. The unsteady mind runs here and there.

128

Anuggat appears to be the past participle from anugacchati, with doubling of -g- m.c. (s.v. DP). The alternative explanation would be to take it as from anu + uggacchati - but that would be difficult, as anuggata (i.e. an + uggata) normally means not arisen, as in the 2nd verse below, where the Commentary paraphrases anuggate by anuppanne. Note, however, that Udnavarga (31-33) reads: samudgat, which would indicate that the Sanskrit redactor(s) understood it to have the first meaning. 129 Hurhura, here and there, or pregnantly: from existence to existence.

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Ete ca vidv manaso vitakke, Having understood these thoughts of the mind, tpiyo savarat satm. He who is ardent, mindful, restrains them. Anuggate manaso uppilve (Also) elations that have not arisen in the mind Asesam-ete pajahsi Buddho ti. An Awakened one has given these up completely.

4-2: Uddhatasutta (32) The Discourse about Agitation

Eva me suta: Thus I heard: eka samaya Bhagav Kusinrya viharati, at one time the Gracious One was dwelling near Kusinr, Upavattane Mallna Slavane. at Upavattana, in the Mallas' Sl Wood. Tena kho pana samayena sambahul bhikkh Then at that time many monks Bhagavato avidre araakuikya viharanti, were dwelling in a little forest hut not far from the Gracious One, uddhat unna capal mukhar vikiavc, agitated, arrogant, fickle, garrulous, of loose speech, muhassatino asampajn asamhit vibbhantacitt pkatindriy. unmindful, not fully understanding, uncomposed, with minds very unsteady, and with faculties uncontrolled. Addas kho Bhagav te sambahule bhikkh The Gracious One saw those many monks avidre araakuikya viharante, dwelling in a little forest hut not far away, uddhate unnae capale mukhare vikiavce, agitated, arrogant, fickle, garrulous, of loose speech,

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muhassatino asampajne asamhite vibbhantacitte pkatindriye.130 unmindful, not fully understanding, uncomposed, with minds very unsteady, and with faculties uncontrolled. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Arakkhitena kyena, micchdihigatena ca, Through unprotected body, and through attainment of wrong view, Thnamiddhbhibhtena vasa Mrassa gacchati. Through being overcome by sloth and torpor one goes under the power of Mra. Tasm rakkhitacittassa, sammsakappagocaro, Therefore one should be of protected mind, one whose resort is right thought, Sammdihipurekkhro, atvna udayabbaya.131 Devoted to right view, having come to know rise and fall. Thnamiddhbhibh bhikkhu sabb duggatiyo jahe ti. The monk who overcomes sloth and torpor will give up all bad destinies.

4-3: Goplasutta (33) The Discourse about the Cowherd

Eva me suta: Thus I heard: eka samaya Bhagav Kosalesu crika carati,132 at one time the Gracious One was walking on walking tour amongst the Kosalans, mahat Bhikkhusaghena saddhi. together with a great Community of monks. Atha kho Bhagav magg okkamma, Then the Gracious One, having gone down from the road,

130

An example of how adjectives are piled up rhetorically to press home the point. It will be noticed that this sequence also illustrates the Waxing Syllable Principle (WSP), the sequence being ordered by syllabic length 3 syll, 3, 3, 3, 5, 5, 5, 5, 5. 131 This pdayuga is missing from BJT and also SHB Udnapi. It is found in the Commentary though, and in the Burmese and European editions. It also occurs in the Udnavarga parallel (31.54): Samyagdipuraskro jtv caivodayavyayam. 132 The cognate accusative here is simultaneous with the action; lit.: walked a walk. Wijesekera, Syntax 35, following Brugman, calls this the Object of Contents.

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yena aatara rukkhamla tenupasakami, went to the root of a certain tree, upasakamitv, paatte sane nisdi. and after going, he sat down on the prepared seat. Atha kho aataro goplako yena Bhagav tenupasakami, Then a certain cowherd went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinna kho ta goplaka Bhagav While sitting on one side the Gracious One Dhammiy kathya sandassesi, samdapesi, samuttejesi, sampahasesi. instructed, roused, enthused, and cheered that cowherd with a Dhamma talk. Atha kho so goplako Bhagavat Then that cowherd, having been instructed, Dhammiy kathya sandassito samdapito samuttejito sampahasito, roused, enthused, and cheered by the Gracious One with a Dhamma talk, Bhagavanta etad-avoca: said to the Gracious One: Adhivsetu me bhante Bhagav, May the Gracious One consent, reverend Sir, to me svtanya bhatta saddhi Bhikkhusaghen ti. (offering him) a meal on the morrow, together with the Community of monks. Adhivsesi Bhagav tuhbhvena. The Gracious One consented by maintaining silence. Atha kho so goplako Bhagavato adhivsana viditv, Then that cowherd, having understood the Gracious One's consent, uhysan, Bhagavanta abhivdetv padakkhia katv pakkmi. after rising from his seat, worshipping and circumambulating the Gracious One, went away. Atha kho so goplako tass rattiy accayena, sake nivesane, Then with the passing of that night, that cowherd, in his own residence,

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pahta appodakapysa133 paiydpetv134 nava-ca sappi, having had an abundance of rich milk-rice and fresh ghee made ready, Bhagavato kla rocesi: Klo bhante nihita bhattan-ti. announced the time to the Gracious One, (saying): It is time, reverend Sir, the meal is ready. Atha kho Bhagav, pubbanhasamaya nivsetv, Then the Gracious One, having dressed in the morning time, pattacvaram-dya, saddhi Bhikkhusaghena, after picking up his bowl and robe, together with the Community of monks, yena tassa goplakassa nivesana tenupasakami, went to that cowherd's residence, upasakamitv, paatte sane nisdi. and after going, he sat down on the prepared seat. Atha kho so goplako Buddhapamukha Bhikkhusagha Then that cowherd with his own hand, served and satisfied appodakapysena navena ca sappin sahatth santappesi sampavresi. the Community of monks with the Buddha at its head with rich milk-rice and fresh ghee. Atha kho so goplako, Bhagavanta bhuttvi ontapattapi,135 Then that cowherd, when the Gracious One had eaten and washed his hand and bowl, aatara nca sana gahetv, ekamanta nisdi. having taken a low seat, sat down on one side. Ekamanta nisinna kho ta goplaka Bhagav, While sat on one side the Gracious One, Dhammiy kathya sandassetv, samdapetv, after instructing, rousing, enthusing, and cheering samuttejetv, sampahasetv, uhysan pakkmi. that cowherd with a Dhamma talk, having risen from the seat, went away.

133 134

Appodakapysa, lit.: milk-rice with but little water. Paiydpeti is, very unusually, a causative of a causative verb, s.v. PED. The simplex of the original verb paiyat, only appears as a past participle in the canon, paiyatta. The causative is paiydeti, which means to make ready; the causative of the causative means to have (someone) make ready. The formation of the double causative is an innovation in Pi, see Perniola, pg. 223. 135 This is an accusative absolute construction, which occurs only rarely in the texts.

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Atha kho acirapakkantassa Bhagavato, Then not long after the Gracious One had gone, ta goplaka aataro puriso smantarikya jvit voropesi. while between the boundaries (of the villages), a certain man deprived that cowherd of life. Atha kho sambahul bhikkh yena Bhagav tenupasakamisu, Then many monks went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: Yena bhante goplakena ajja Buddhapamukho Bhikkhusagho Today, reverend Sir, the Community of monks with the Buddha at its head, appodakapysena navena ca sappin sahatth santappito sampavrito, was served and satisfied by a cowherd with rich milk-rice and fresh ghee, so kira bhante goplako, now it seems that cowherd, reverend Sir, aatarena purisena smantarikya jvit voropito ti. while between the boundaries (of the villages), was deprived of life by a certain man. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Diso disa yan-ta kayir, ver v pana verina, Whatever an enemy might do to an enemy, or a foe to a foe, Micchpaihita citta ppiyo na tato136 kare ti. A wrongly directed mind may do (more) harm to him than that.

136

Notice the use of the comparative ablative. It must be said that this Udna doesnt seem to relate very well to the story that precedes it.

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4-4: Juhasutta (34) The Discourse about Moonlight

Eva me suta: Thus I heard: eka samaya Bhagav Rjagahe viharati, at one time the Gracious One was dwelling near Rjagaha, Veuvane Kalandakanivpe. in Bamboo Wood, at the Squirrels' Feeding Place. Tena kho pana samayena Then at that time yasm ca Sriputto yasm ca Mahmoggallno venerable Sriputta and venerable Mahmoggallna Kapotakandarya viharanti. were living at the Pigeon Vale. Tena kho pana samayena yasm Sriputto, juhya rattiy, Then at that time venerable Sriputta, on a moonlight night, navoropitehi kesehi, abbhokse nisinno hoti, with his hair freshly shaved off, was sitting in the open air, aatara samdhi sampajjitv. having attained a certain concentration. Tena kho pana samayena dve yakkh sahyak Then at that time two yakkha friends Uttarya disya Dakkhia disa gacchanti, were going from the Northern region to the Southern region, kenacid-eva karayena. with some business or other. Addasasu kho te yakkh yasmanta Sriputta, juhya rattiy, Those yakkhas saw venerable Sriputta, on (that) moonlight night, navoropitehi kesehi, abbhokse nisinna. with his hair freshly shaved off, sat in the open air. Disvna, eko yakkho dutiya yakkha etad-avoca: And after seeing (him), one of those yakkhas said this to the second yakkha:

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Paibhti ma137 samma imassa samaassa sse pahra dtun-ti. It occurs to me, friend, to give a blow on this ascetic's head. Eva vutte, so yakkho ta yakkha etad-avoca: When that was said, that yakkha said this to the (other) yakkha: Ala samma m samaa sdesi. Enough, friend, don't strike the ascetic. Uro so samma samao mahiddhiko mahnubhvo ti. Eminent is the ascetic, friend, of great power, of great majesty. Dutiyam-pi kho so yakkho ta yakkha etad-avoca: For a second time that yakkha said this to the (other) yakkha: Paibhti ma samma imassa samaassa sse pahra dtun-ti. It occurs to me, friend, to give a blow on this ascetic's head. Dutiyam-pi kho so yakkho ta yakkha etad-avoca: For a second time that yakkha said this to the (other) yakkha: Ala samma m samaa sdesi. Enough, friend, don't strike the ascetic. Uro so samma samao mahiddhiko mahnubhvo ti. Eminent is the ascetic, friend, of great power, of great majesty. Tatiyam-pi kho so yakkho ta yakkha etad-avoca: For a third time that yakkha said this to the (other) yakkha: Paibhti ma samma imassa samaassa sse pahra dtun-ti. It occurs to me, friend, to give a blow on this ascetic's head. Tatiyam-pi kho so yakkho ta yakkha etad-avoca: For a third time that yakkha said this to the (other) yakkha: Ala samma m samaa sdesi. Enough, friend, don't strike the ascetic. Uro so samma samao mahiddhiko mahnubhvo ti. Eminent is the ascetic, friend, of great power, of great majesty. Atha kho so yakkho ta yakkha andiyitv, Then the yakkha taking no notice of that (other) yakkha, yasmato Sriputtattherassa sse pahra adsi: gave a blow on the elder venerable Sriputta's head:

137

The Commentary explains ma as having the meaning of a genitive, as it is governed by the upasagga (prefix) pai- here.

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tva mahpahro ahosi api tena pahrena it was such a great blow that with that blow sattaratana v ahaharatana138 v Nga osdeyya, a seven, or seven and a half cubit Nga (elephant) might have been felled, mahanta v pabbataka padeyya. or a great mountain top might have been burst open. Atha ca pana so yakkho: ayhmi, ayhm ti, Then that yakkha (calling out): I'm burning, I'm burning tattheva Mahniraya apatsi.139 right there (and then) fell into the Great Hell. Addas kho yasm Mahmoggallno Venerable Mahmoggallna saw dibbena cakkhun, visuddhena atikkantamnusakena, with his divine-eye, which is purified, and surpasses that of (normal) men, tena yakkhena yasmato Sriputtassa sse pahra dyamna. that yakkha giving a blow on venerable Sriputta's head. Disvna, yenyasm Sriputto tenupasakami, And after seeing (it), he went to venerable Sriputta, upasakamitv, yasmanta Sriputta etad-avoca: and after going, he said this to venerable Sriputta: Kacci te vuso khamanya? Kacci ypanya? Can you bear up, venerable friend? Can you carry on? Kacci na kici dukkhan?-ti Do you have any pain? Khamanya me vuso Moggallna; ypanya me vuso Moggallna, I can bear up, friend Moggallna; I can carry on, friend Moggallna, api ca me sse thoka dukkhan-ti. but I have a little pain on my head. Acchariya vuso Sriputta, abbhuta vuso Sriputta, Wonderful, friend Sriputta, marvellous, friend Sriputta,

138

A ratana is defined in Abhidhnappadpaka as being 12 agulni (finger-breadths, or commonly, inches), but that would make the elephant only 7 feet or 7 feet 6 inches tall, which may be smaller than intended by the text. 139 So ChS. BJT reads avahsi, which is aorist to avatihati (PED: to abide, linger, stand still), but that hardly allows the right meaning in the context. The Commentary appears to be reading apatsi.

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yva mahiddhiko yasm Sriputto mahnubhvo. such is the venerable Sriputta's great power and great majesty. Idha te vuso Sriputta aataro yakkho sse pahra adsi: Here, friend Sriputta, a certain yakkha gave a blow on your head: tva mahpahro ahosi, api tena pahrena it was such a great blow, that with that blow sattaratana v ahaharatana v Nga osdeyya, a seven, or seven and a half cubit Nga (elephant) might have been felled, mahanta v pabbataka padeyya. or a great mountain top might have been burst open. Atha ca panyasm Sriputto evam-ha: But then venerable Sriputta said this: Khamanya me vuso Moggallna; ypanya me vuso Moggallna, I can bear up, friend Moggallna; I can carry on, friend Moggallna, api ca me sse thoka dukkhan -ti. but I have a little pain on my head. Acchariya vuso Moggallna, abbhuta vuso Moggallna, Wonderful, friend Moggallna, marvellous, friend Moggallna, yva mahiddhiko yasm Mahmoggallno mahnubhvo, such is the venerable Mahmoggallna's great power and great majesty, yatra hi nma yakkham-pi passissati, in as much as he can even see a yakkha, maya panetarahi pasupiscakam-pi na passm! ti. whereas we at present do not even see a mud-demon! Assosi kho Bhagav dibbya sotadhtuy, The Gracious One heard with his divine ear-element, visuddhya atikkantamnusikya, which is purified, and surpasses that of (normal) men, tesa ubhinna Mahngna ima evarpa kathsallpa. the fitting talk and conversation of these two Great Ngas. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it tya velya ima udna udnesi: on that occasion uttered this exalted utterance:

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Yassa selpama citta, hita nnupakampati, For he whose mind is like a rock, steady, and not wavering, Viratta rajanyesu, kopaneyye na kuppati, Unexcited by what is exciting, not agitated by what is agitating, Yasseva bhvita citta kuto ta dukkham-essat? ti For he whose mind is developed thus from where will pain come upon him?

4-5: Ngasutta (35) The Discourse about the Nga (Elephant)

Eva me suta: Thus I heard: eka samaya Bhagav Kosambiya viharati, Ghositrme. at one time the Gracious One was dwelling near Kosamb, in Ghosita's Monastery. Tena kho pana samayena Bhagav kio viharati Then at that time the Gracious One was living beset bhikkhhi bhikkhunhi upsakehi upsikhi, by monks, and nuns, and male lay followers, and female lay followers, rjhi rjamahmattehi titthiyehi titthiyasvakehi, and kings, and king's ministers, and sectarians, and sectarians' disciples, kio dukkha na phsu viharati. he lived beset, unhappy, and uncomfortable. Atha kho Bhagavato etad-ahosi: Then it occured to the Gracious One: Aha kho etarahi kio viharmi At present I am living beset bhikkhhi bhikkhunhi upsakehi upsikhi, by monks, and nuns, and male lay followers, and female lay followers, rjhi rjamahmattehi titthiyehi titthiyasvakehi, and kings, and king's ministers, and sectarians, and sectarians' disciples, kio dukkha na phsu viharmi. I am living beset, unhappy, and uncomfortable. Yannnha eko gaamh vpakaho vihareyyan-ti. Well now, I could dwell solitary, secluded from the group.

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Atha kho Bhagav, pubbanhasamaya nivsetv, Then the Gracious One, having dressed in the morning time, pattacvaram-dya, Kosambi140 piya pvisi. after picking up his bowl and robe, entered Kosamb for alms. Kosambiya piya caritv, pacchbhatta piaptapaikkanto, After walking for alms in Kosamb, when he had returned from the alms-round after the meal, sma sensana sasmetv, pattacvaram-dya, after putting the dwelling place in order by himself, picking up his robe and bowl, anmantetv upahke, anapaloketv Bhikkhusagha, without having addressed his attendants, without having taken leave of the Community of monks, eko adutiyo, yena Prileyyaka tena crika pakkmi. solitary, without a companion, went away on a walk towards Prileyyaka. Anupubbena crika caramno yena Prileyyaka tad-avasari. While walking gradually on walking tour he arrived at Prileyyaka. Tatra suda Bhagav Prileyyake viharati, There the Gracious One dwelt near Prileyyaka, Rakkhitavanasae bhaddaslamle. in the Protected Jungle, at the root of the auspicious Sl-tree. Aataro pi kho Hatthingo kio viharati Now also a certain Nga elephant was living beset hatthhi hatthinhi hatthikalabhehi hatthicchpehi. by male elephants, by female elephants, by young elephants, by baby elephants. Chinnaggni ceva tini khdati, He ate grass that had the tips broken off, obhaggobhagga-cassa skhbhaga khdanti. while they ate what he had broken down from the branches. vilni ca pnyni pivati, He drank water that had been disturbed,

140

BJT Kosambiya, but pavisati normally governs the accusative (see text passim), so this appears to be a mistake (but cf. Wijesekeras note in Syntax 165b, where he argues that both accusative and locative are permissible). ChS reads Kosambi as here; and cf. 7.10 below, where Kosambi is used in the same construction.

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ogh cassa uttiassa hatthiniyo kya upanighasantiyo gacchanti, and when he arose from the bathing place female elephants went along jostling his body, kio dukkha, na phsu viharati. he lived beset, unhappy, and uncomfortable. Atha kho tassa Hatthingassa etad-ahosi: Then it occurred to that Nga elephant: Aha kho etarahi kio viharmi, At present I am living beset hatthhi hatthinhi hatthikalabhehi hatthicchpehi. by male elephants, by female elephants, by young elephants, by baby elephants. Chinnaggni ceva tini khdmi, I eat grass that has the tips broken off, obhaggobhagga-ca me skhbhaga khdanti. while they eat what I have broken down from the branches. vilni ca pnyni pivmi, I drink water that has been disturbed, ogh ca me uttiassa hatthiniyo kya upanighasantiyo gacchanti, and when I arise from the bathing place female elephants go along jostling my body, kio dukkha na phsu viharmi. I am living beset, unhappy, and uncomfortable. Yannnha eko gaamh vpakaho vihareyyan-ti. Well now, I could dwell solitary, secluded from the group. Atha kho so Hatthingo, yth apakkamma, Then that Nga elephant, having gone away from the herd, yena Prileyyaka Rakkhitavanasao bhaddaslamla, went to Prileyyaka, the Protected Jungle, the root of the auspicious Sl-tree, yena Bhagav tenupasakami. and to the Gracious One. Tatra suda so Hatthingo, yasmi padese Bhagav viharati, There, in that place where the Gracious One dwelt, that Nga elephant,

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ta padesa appaharita-ca karoti,141 cleared that place of grass, soya Bhagavato pnya paribhojanya-ca upahapeti. and with his trunk provided the Gracious One with drinking water and washing water. Atha kho Bhagavato rahogatassa patisallnassa, Then when the Gracious One had gone into hiding, into seclusion, eva cetaso parivitakko udapdi: this reflection arose in his mind: Aha kho pubbe kio vihsi Formerly, I was living beset bhikkhhi bhikkhunhi upsakehi upsikhi, by monks, and nuns, and male lay followers, and female lay followers, rjhi rjamahmattehi titthiyehi titthiyasvakehi, and kings, and king's ministers, and sectarians, and sectarians' disciples, kio dukkha na phsu vihsi. I was living beset, unhappy, and uncomfortable. Somhi etarahi ankio viharmi However at present I am living unbeset bhikkhhi bhikkhunhi upsakehi upsikhi, by monks, and nuns, and male lay followers, and female lay followers, rjhi rjamahmattehi titthiyehi titthiyasvakehi, and kings, and king's ministers, and sectarians, and sectarians' disciples, ankio sukha phsu viharm ti. I am living unbeset, happily, and comfortable. Tassa pi kho Hatthingassa eva cetaso parivitakko udapdi: Also to that Nga elephant this reflection arose in his mind: Aha kho pubbe kio vihsi Formerly I was living beset hatthhi hatthinhi hatthikalabhehi hatthicchpehi. by male elephants, by female elephants, by young elephants, by baby elephants.

141

Lit.: made that place have but little grass, which seems to be a rare idiom in early Pi, though it appears in the Commentarial literature. See e.g. the nidna to the 1st gth of Paitavagga in the Dhammapadahakath.

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Chinnaggni ceva tini khdi, I ate grass that had the tips broken off, obhaggobhagga-ca me skhbhaga khdisu. while they ate what I had broken down from the branches. vilni ca pnyni pivsi, I drank water that has been disturbed, ogh ca me uttiassa hatthiniyo kya upanighasantiyo agamasu, and when I arose from my bathing place female elephants proceded to jostle me with their bodies, kio dukkha, na phsu vihsi. I was living beset, unhappy, uncomfortable. Somhi etarahi ankio viharmi However at present I am living unbeset hatthhi hatthinhi hatthikalabhehi hatthicchpehi. by male elephants, by female elephants, by young elephants, by baby elephants. Acchinnaggni ceva tini khdmi, I eat the unbroken tips of grass, obhaggobhagga-ca me skhbhaga na khdanti. while they do not eat what I have broken down from the branches. Anvilni ca pnyni pivmi, I drink water that has not been disturbed, ogh ca me uttiassa hatthiniyo na kya upanigha santiyo gacchanti, and when I arise from my bathing place female elephants do not proceed to jostle me with their bodies, ankio sukha, phsu viharm ti. I am living unbeset, happily, and comfortable. Atha kho Bhagav attano ca paviveka viditv, Then the Gracious One, having understood his own complete seclusion, tassa ca Hatthingassa cetas cetoparivitakkam-aya, and knowing with his mind the reflection that had arisen in that Nga elephant's mind, tya velya ima udna udnesi: on that occasion uttered this exalted utterance:

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Eta Ngassa Ngena sdantassa hatthino This pole-toothed (elephant) Nga's mind agrees Sameti citta cittena: yad-eko ramate vane ti.142 with the (Buddha) Nga's mind: that (a Nga) delights in being solitary in the wood.

4-6: Piolasutta (36) The Discourse about Piola

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Then at that time yasm Piolabhradvjo Bhagavato avidre nisinno hoti, venerable Piola Bhradvja was sitting not far from the Gracious One, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, raiko, piaptiko, pasukliko, tecvariko, a forest-dweller, an alms gatherer, a rag-rober, one with (only) three-robes, appiccho, santuho, pavivitto, asasaho, with few longings, satisfied, completely secluded, unattached, raddhaviriyo dhutavdo143 adhicittam-anuyutto. with energy aroused, being one who spoke about the ascetic practices, (who was) applying (himself) to the higher mind. Addas kho Bhagav The Gracious One saw yasmanta Piolabhradvja avidre nisinna, venerable Piola Bhradvja, who was sitting not far away, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight,
142

The syntax is difficult here, owing to the remoteness of the instrumentals from each other, but we have to take cittena with Ngena for it to make sense. 143 The point is that not only was he ascetic himself, but he also recommended it to others.

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raika, piaptika, pasuklika, tecvarika, a forest-dweller, an alms gatherer, a rag-rober, one with (only) three-robes, appiccha, santuha, pavivitta, asasaha, with few longings, satisfied, completely secluded, unattached, raddhaviriya, dhutavda, adhicittam-anuyutta. with energy aroused, being one who spoke about the ascetic practices, (who was) applying (himself) to the higher mind. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Anpavdo anpaghto, Ptimokkhe ca savaro, Not finding fault, not hurting, and restraint in regard to the Ptimokkha, Mattaut ca bhattasmi, panta-ca sayansana, Knowing the (correct) measure in food, and (living in) a remote dwelling place, Adhicitte ca yogo - eta Buddhna' ssanan-ti.144 Being devoted to the higher mind - this is the teaching of the Buddhas.

4-7: Sriputtasutta (37) The Discourse about Sriputta

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Sriputto Then at that time venerable Sriputta Bhagavato avidre nisinno hoti, was sitting not far away from the Gracious One, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight,

144

Niggahta is elided from Buddhna m.c. Udnavarga reads: etad Buddhasya sanam, which seeks to avoid the difficulty, but the singular form is not so appropriate.

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appiccho, santuho, pavivitto, asasaho, with few longings, satisfied, completely secluded, unattached, raddhaviriyo, adhicittam-anuyutto. with energy aroused, applying (himself) to the higher mind. Addas kho Bhagav yasmanta Sriputta avidre nisinna, The Gracious One saw venerable Sriputta, who was sitting not far away, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, appiccha santuha pavivitta asasaha with few longings, satisfied, completely secluded, detached, raddhaviriya adhicittam-anuyutta. with energy aroused, applying (himself) to the higher mind. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Adhicetaso appamajjato, For he with higher mind, for the heedful one, Munino monapathesu sikkhato, For the sage who is training in the path of sagacity, Sok na bhavanti tdino There are no griefs for such a one, Upasantassa sad satmato ti. For a peaceful one - he is one who is always mindful.

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4-8: Sundarsutta (38) The Discourse about Sundar

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Bhagav Then at that time the Gracious One sakkato hoti garukato mnito pjito apacito, lbh was venerated, respected, revered, honoured, esteemed, and in receipt of cvarapiaptasensanagilnappaccayabhesajjaparikkhrna; robes, almsfood, dwellings, and medicinal requisites to help when sick; Bhikkhusagho pi sakkato hoti garukato mnito pjito apacito, lbh also the Community of monks was venerated, respected, revered, honoured, esteemed, and in receipt of cvarapiaptasensanagilnappaccayabhesajjaparikkhrna. robes, almsfood, dwellings, and medicinal requisites to help when sick. Aatitthiy pana paribbjak But wanderers from other sects asakkat honti agarukat amnit apjit anapacit, na lbhino were not venerated, not respected, not revered, not honoured, not esteemed, nor were they in receipt of cvarapiaptasensanagilnappaccayabhesajjaparikkhrna. robes, almsfood, dwellings, and medicinal requisites to help when sick. Atha kho te aatitthiy paribbjak Then those wanderers from other sects Bhagavato sakkra asahamn Bhikkhusaghassa ca, being unable to bear the veneration of the Gracious One and the Community of monks, yena Sundar paribbjik tenupasakamisu, went to the female wanderer Sundar (Beautiful), upasakamitv, Sundari paribbjika etad-avocu: and after going, they said this to the female wanderer Sundar:

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Ussahasi bhagini tna attha ktun?-ti. Sister, what would you venture to do for your kinsmens' welfare? Kyha Ayy karomi, ki may na sakk ktu? What can I do, Masters, what am I unable to do? Jvitam-pi me pariccatta tna atthy ti. I have given up my life for my kinsmens' welfare. Tena hi bhagini abhikkhaa Jetavana gacchh ti. Then, sister, you must frequently go to Jeta's Wood. Evam-Ayy ti kho Sundar paribbjik, Yes, Masters, said the female wanderer Sundar, tesa aatitthiyna paribbjakna paissutv, and after replying to those wanderers from other sects, abhikkhaa Jetavana agamsi. she frequently went to Jeta's Wood. Yad te aisu aatitthiy paribbjak: When those wanderers from other sects knew: Vodih kho Sundar paribbjik bahujanena The female wanderer Sundar has been seen by many people abhikkhaa Jetavana gacchat ti, frequently going to Jeta's Wood, atha na jvit voropetv, then having deprived her of life, tattheva Jetavanassa parikhkpe nikhaitv, and buried her into a trench-pit right there in Jeta's Wood, yena Rj Pasenadi Kosalo tenupasakamisu, they went to the Kosalan King Pasenadi, upasakamitv, Rjna Pasenadi Kosala etad-avocu: and after going, they said this to the Kosalan King Pasenadi: Y s Mahrja Sundar paribbjik s no na dissat ti. Great King, we no longer see the female wanderer Sundar. Kattha pana tumhe sakath? ti. But where do you suspect (she is)? Jetavane Mahrj ti. In Jeta's Wood, Great King.

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Tena hi Jetavana vicinath ti. Then you must search Jeta's Wood. Atha kho te aatitthiy paribbjak Jetavana vicinitv, Then those wanderers from other sects after searching Jeta's Wood, yath nikhaita parikhkp uddharitv, lifting (the body) up from the trench-pit where it had been buried, macaka ropetv, Svatthi pavesetv, putting it on a bier, and entering Svatth, rathiy rathiya sighakena sighaka upasakamitv, going from road to road, from cross-roads to cross-roads, manusse ujjhpesu: made people find fault, (saying): Passathayy samana Sakyaputtiyna kamma, See, Masters, what the Sakyan ascetics have done, alajjino ime sama Sakyaputtiy dussl, shameless are these Sakyan ascetics, lacking in virtue, ppadhamm musvdino abrahmacrino. of bad character, speakers of what is false, not living the spiritual life. Ime hi nma dhammacrino samacrino brahmacrino, But they will claim that they live by Dhamma, live in peace, live spiritually, saccavdno slavanto kalyadhamm paijnissanti. speak the truth, are virtuous, and are of good character. Natthi imesa smaa, natthi imesa brahmaa, They have no asceticism, they have no spirituality, naha imesa smaa, naha imesa brahmaa. their asceticism has perished, their spirituality has perished. Kuto imesa smaa? Kuto imesa brahmaa? Where is their asceticism? Where is their spirituality? Apagat ime sma, apagat ime brahma. They have gone away from asceticism, they have gone away from spirituality. Katha hi nma puriso purisakicca karitv, For what man, having done what a man can do, itthi jvit voropessat? ti. would deprive a woman of life?

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Tena kho pana samayena Svatthiya manuss bhikkh disv, That at that time, the people in Svatth, after seeing the monks, asabbhhi pharushi vchi akkosanti, paribhsanti, rosenti, vihesenti: with vulgar and rough words scolded, abused, annoyed, and troubled them, (saying): Alajjino ime sama Sakyaputtiy, dussl Shameless are these Sakyan ascetics, lacking in virtue, ppadhamm musvdino abrahmacrino. of bad character, speakers of what is false, not living the spiritual life. Ime hi nma dhammacrino samacrino brahmacrino, But they will claim that they live by Dhamma, live in peace, live spiritually, saccavdino slavanto kalyadhamm paijnissanti. speak the truth, are virtuous, and are of good character. Natthi imesa smaa, natthi imesa brahmaa, They have no asceticism, they have no spirituality, naha imesa smaa, naha imesa brahmaa. their asceticism has perished, their spirituality has perished. Kuto imesa smaa? Kuto imesa brahmaa? Where is their asceticism? Where is their spirituality? Apagat ime sma, apagat ime brahma. They have gone away from asceticism, they have gone away from spirituality. Katha hi nma puriso purisakicca karitv, For what man, having done what a man can do, itthi jvit voropessat? ti. would deprive a woman of life? Atha kho sambahul bhikkh pubbanhasamaya nivsetv, Then many monks, having dressed in the morning time, pattacvaram-dya, Svatthi piya pavisisu, after picking up their bowls and robes, entered Svatth for alms, Svatthiya piya caritv, pacchbhatta piaptapaikkant, and after walking for alms in Svatth, while returning from the alms-round after the meal, yena Bhagav tenupasakamisu, went to the Gracious One,

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upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: Etarahi bhante Svatthiya manuss bhikkh disv, At present, reverend Sir, the people in Svatth, after seeing the monks, asabbhhi pharushi vchi akkosanti, paribhsanti, rosenti, vihesenti: with vulgar and rough words scold, abuse, annoy, and trouble them, (saying): Alajjino ime sama Sakyaputtiy, dussl Shameless are these Sakyan ascetics, lacking in virtue, ppadhamm musvdino abrahmacrino. of bad character, speakers of what is false, not living the spiritual life. Ime hi nma dhammacrino samacrino brahmacrino, But they will claim that they live by Dhamma, live in peace, live spiritually, saccavdino slavanto kalyadhamm paijnissanti. speak the truth, are virtuous, and are of good character. Natthi imesa smaa, natthi imesa brahmaa, They have no asceticism, they have no spirituality, naha imesa smaa, naha imesa brahmaa. their asceticism has perished, their spirituality has perished. Kuto imesa smaa? Kuto imesa brahmaa? Where is their asceticism? Where is their spirituality? Apagat ime sma, apagat ime brahma. They have gone away from asceticism, they have gone away from spirituality. Katha hi nma puriso purisakicca karitv, For what man, having done what a man can do, itthi jvit voropessat? ti. would deprive a woman of life? Neso bhikkhave saddo cira bhavissati, sattham-eva bhavissati, This noise will not last long, monks, it will last for only seven days, satthassa accayena antaradhyissati. and with the passing of seven days it will disappear.

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Tena hi bhikkhave ye manuss bhikkh disv, So, monks, when those people, after seeing the monks, asabbhhi pharushi vchi akkosanti, paribhsanti, rosenti, vihesenti, with vulgar and rough words scold, abuse, annoy, and trouble them, te tumhe imya gthya paicodetha: you should reprove them with this verse: Abhtavd niraya upeti, He who speaks what is untrue goes to the nether regions, Yo cpi katv na karomi cha, Also he who says I did not do what he has done, Ubho pi te pecca sam bhavanti Both of those men who have performed base deeds Nihnakamm manuj paratth ti.145 Are the same when they have passed away, in the other world. Atha kho te bhikkh Bhagavato santike ima gtha pariypuitv, Then those monks, having mastered that verse in the presence of the Gracious One, ye manuss bhikkh disv, when those people, after seeing the monks, asabbhhi pharushi vchi akkosanti, paribhsanti, rosenti, vihesenti, with vulgar and rough words scolded, abused, annoyed, and troubled them, te manusse imya gthya paicodenti: reproved them with this verse: Abhtavd niraya upeti, He who speaks what is untrue goes to the nether regions, Yo cpi katv na karomi cha, Also he who says I did not do what he has done, Ubho pi te pecca sam bhavanti Both of those men who have performed base deeds Nihnakamm manuj paratth ti. Are the same when they have passed away to the other world.

145

The syntax in these last two lines is rather difficult. The Commentary explains that paratth is to be taken with pecca in the previous line: Paratth ti imassa pana padassa purato pecc ti padena sambandho, pecca parattha ito gantv te nihnakamm paraloke sam bhavant ti attho.

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Manussna etad-ahosi: Akrak ime sama Sakyaputtiy, Then this occurred to those people: These Sakyan ascetics are not the doers, nayimehi kata, sapanti ime sama Sakyaputtiy ti. this wasn't done by them, these Sakyan ascetics are asserting (the truth). Neva so saddo cira ahosi, sattham-eva ahosi, That noise did not last long, it only lasted for seven days, satthassa accayena antaradhyi. and with the passing of seven days it disappeared. Atha kho sambahul bhikkhu yena Bhagav tenupasakamisu, Then many monks went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: Acchariya bhante, abbhuta bhante, It is wonderful, reverend Sir, it is marvellous, reverend Sir, yva subhsita-cida bhante Bhagavat: how well spoken that was, reverend Sir, by the Gracious One: Neso bhikkhave saddo cira bhavissati, sattham-eva bhavissati, This noise will not last long, monks, it will last for only seven days, satthassa accayena antaradhyissat ti. and with the passing of seven days it will disappear. Antarahito so bhante saddo ti. That noise, reverend Sir, has disappeared. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Tudanti vcya jan asaat, Unrestrained the people pierce (others) with words, Sarehi sagmagata va kujara, Like (they pierce) an elephant with arrows in a battle,

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Sutvna vkya pharusa udrita, (But) having heard that rough speech broadcast around, Adhivsaye bhikkhu aduhacitto ti. A monk should bear it with an uncorrupt mind.

4-9: Upasenasutta (39) The Discourse about Upasena

Eva me suta: Thus I heard: eka samaya Bhagav Rjagahe viharati, at one time the Gracious One was dwelling near Rjagaha, Veuvane Kalandakanivpe. in Bamboo Wood, at the Squirrels' Feeding Place. Atha kho yasmato Upasenassa Vagantaputtassa Then when venerable Upasena Vagantaputta rahogatassa patisallnassa eva cetaso parivitakko udapdi: had gone into hiding, into seclusion, this reflection arose in his mind: Lbh vata me, suladdha vata me, There are certainly gains for me, it is certainly a good gain for me, satth ca me Bhagav Araha Sammsambuddho, that my teacher is the Gracious One, the Worthy One, the Perfect Sambuddha, svkkhte camhi Dhammavinaye agrasm anagriya pabbajito, and that I have gone forth from the home to homelessness in such a well explained Dhamma and Discipline, sabrahmacrino ca me slavanto kalyadhamm, and that my companions in the spiritual life are virtuous, of good character, slesu camhi pariprakr, samhito camhi ekaggacitto, and that I have fulfilled the virtuous (precepts), and that I am composed, and that my mind is one pointed, Arah camhi khsavo, mahiddhiko camhi mahnubhvo. and that I am a Worthy One, pollutant-free, and that I am of great power, of great majesty. Bhaddaka me jvita bhaddaka maraan-ti. My life has been fortunate, and my death (will be) fortunate.

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Atha kho Bhagav, yasmato Upasenassa Vagantaputtassa Then the Gracious One, knowing with his mind the reflection cetas cetoparivitakkam-aya in venerable Upasena Vagantaputta's mind, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Ya jvita na tapati, maraante na socati, He whom life does not torment, who does not grieve at the end in death, Sa ce dihapado dhro, sokamajjhe na socati. If that firm one is one who has seen the state (of peace), in the midst of grief he does not grieve. Ucchinnabhavatahassa, santacittassa bhikkhuno, For the monk who has cut off the craving for continuity, whose mind is at peace, Vikkho jtisasro, natthi tassa punabbhavo ti. Having totally destroyed the round of births, for him there is no continuation in existence.

4-10: Sriputtasutta (40) The Discourse about Sriputta

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Sriputto Then at that time venerable Sriputta Bhagavato avidre nisinno hoti, was sitting not far away from the Gracious One, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, attano upasama paccavekkhamno. reflecting on his own peacefulness. Addas kho Bhagav yasmanta Sriputta avidre nisinna, The Gracious One saw that venerable Sriputta was sitting not far away,

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pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, attano upasama paccavekkhamna. was reflecting on his own peacefulness. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Upasantasantacittassa netticchinnassa bhikkhuno, For the monk whose peaceful mind is full of peace, for the one who has cut off what leads (to rebirth), Vikkho jtisasro mutto so Mrabandhan ti. Having totally destroyed the round of births, he is free from the bonds of Mra.

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5: Soavaggo The Chapter (including the Discourse) about Soa 5-1: Rjasutta (41) The Discourse about the King
Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Rj Pasenadi Kosalo Then at that time the Kosalan King Pasenadi Mallikya Deviy saddhi uparipsdavaragato hoti. had gone to the top of the royal palace with Queen Mallik. Atha kho Rj Pasenadi Kosalo Mallika Devi etad-avoca: Then the Kosalan King Pasenadi said this to Queen Mallik: Atthi nu kho te Mallike kocao attan piyataro? ti. Is there anyone, Mallik, you love more than yourself? Natthi kho me Mahrja kocao attan piyataro ti. There is no one, Great King, I love more than myself. Tuyha pana Mahrja atthao koci attan piyataro? ti. But is there, Great King, anyone you love more than yourself? Mayham-pi kho Mallike natthao koci attan piyataro ti. For me also, Mallik, there is no one I love more than myself. Atha kho Rj Pasenadi Kosalo psd orohitv Then the Kosalan King Pasenadi having come down from the palace yena Bhagav tenupasakami, went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinno kho While sat on one side

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Rj Pasenadi Kosalo Bhagavanta etad-avoca: the Kosalan King Pasenadi said this to the Gracious One: Idhha bhante Mallikya Deviy saddhi uparipsdavaragato Here, reverend Sir, having gone to the top of the royal palace with Queen Mallik Mallikdevi etad-avoca: I said this to Queen Mallik: Atthi nu kho te Mallike kocao attan piyataro? ti. Is there anyone, Mallik, you love more than yourself? Eva vutte, Mallikdev ma etad-avoca: When that was said, Queen Mallik said this to me: Natthi kho me Mahrja kocao attan piyataro ti. There is no one, Great King, I love more than myself. Tuyha pana Mahrja atthao koci attan piyataro? ti. But is there, Great King, anyone you love more than yourself? Eva vutte, aha bhante Mallika devi etad-avoca: When that was said, reverend Sir, I said this to Queen Mallik: Mayham-pi kho Mallike natthao koci attan piyataro ti. For me also, Mallik, there is no one I love more than myself. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Sabb dis anuparigamma cetas, Having gone around in all directions with the mind, Nevajjhag piyataram-attan kvaci. There is surely no one found who is loved more than oneself. Eva piyo puthu att paresa, In the same way others each love themselves, Tasm na hise param-attakmo ti. Therefore one who cares for himself should not harm another.

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5-2: Appyukasutta (42) The Discourse about the One Short-Lived

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Atha kho yasm nando syanhasamaya patisalln vuhito Then venerable nanda, having risen from seclusion in the evening time, yena Bhagav tenupasakami, went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinno kho yasm nando Bhagavanta etad-avoca: While sat on one side the venerable nanda said this to the Gracious One: Acchariya bhante, abbhuta bhante, It is wonderful, reverend Sir, it is marvellous, reverend Sir, yva appyuk hi bhante Bhagavato mt ahosi, just how short-lived, reverend Sir, the Gracious One's mother was, satthajte Bhagavati,146 Bhagavato mt klam-aksi, seven days after the Gracious One was born, the Gracious One's mother died, Tusita kya upapajj ti. and arose among the Tusita hosts. Evam-eta nanda appyuk hi nanda bodhisattamtaro honti, It is just so, nanda, the mothers of Awakening-Ones are indeed short-lived, satthajtesu bodhisattesu bodhisattamtaro kla karonti, seven days after the Awakening-Ones are born, the mothers of Awakening-Ones die, Tusita kya upapajjant ti. and arise among the Tusita hosts.

146

Locative absolute construction, with the sense of the time after.

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Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Ye keci bht bhavissanti ye v pi, Whatsoever beings there are, or [ever] will be, Sabbe gamissanti pahya deha. They will all go on after giving up the body. Ta sabba jni kusalo viditv, The one who is skilful, having understood all that deprivation, tpiyo brahmacariya careyy ti. Should live the spiritual life ardently.

5-3: Suppabuddhakuhisutta (43) The Discourse about the Leper Suppabuddha

Eva me suta: Thus I heard: eka samaya Bhagav Rjagahe viharati, at one time the Gracious One was dwelling near Rjagaha, Veuvane Kalandakanivpe. in Bamboo Wood, at the Squirrels' Feeding Place. Tena kho pana samayena Rjagahe Suppabuddho nma kuhi ahosi, Then at that time the leper known as Suppabuddha (Wide Awake) was in Rjagaha, manussadaiddo manussakapao manussavarko. a poor man, a wretched man, a miserable man. Tena kho pana samayena Bhagav Then at that time the Gracious One mahatiy parisya parivuto Dhamma desento nisinno hoti. was sitting teaching Dhamma surrounded by a great assembly. Addas kho Suppabuddho kuhi The leper Suppabuddha saw ta mahjanakya drato va sannipatita. while still far away that great crowd of people assembled together.

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Disvnassa etad-ahosi: Having seen (that), this occurred to him: Nissasaya kho ettha Undoubtedly in this place kici khdanya v bhojanya v bhjiyissati. some comestibles and edibles will be distributed. Yannnha yena so mahjanakyo tenupasakameyya, Well now, I could go to that great crowd of people, appeva nmettha kici khdanya v bhojanya v labheyyanti. perhaps I will get some comestibles or edibles in this place. Atha kho Suppabuddho kuhi yena so mahjanakyo tenupasakami. Then the leper Suppabuddha went to that great crowd of people. Addas kho Suppabuddho kuhi Bhagavanta The leper Suppabuddha saw the Gracious One mahatiy parisya parivuta Dhamma desenta nisinna. sat teaching Dhamma surrounded by a great assembly. Disvnassa etad-ahosi: Having seen (that), this occurred to him: Na kho ettha kici khdanya v bhojanya v bhjiyati, Here there are no comestibles or edibles being distributed, samao aya Gotamo parisati Dhamma deseti. this ascetic Gotama is teaching Dhamma to the assembly. Yannnham-pi Dhamma sueyyanti, tattheva ekamanta nisdi: Perhaps I also could hear the Dhamma, and he sat down right there (and then), (thinking): Aham-pi Dhamma sossm ti. I will also listen to the Dhamma. Atha kho Bhagav sabbvanta parisa cetas cetoparicca manasksi Then the Gracious One, applied his mind and encompassed fully the whole of that assembly with his mind, (thinking): Ko nu kho idha bhabbo Dhamma vitun?-ti. Who here is able to understand the Dhamma?

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Addas kho Bhagav Suppabuddha kuhi The Gracious One saw the leper Suppabuddha tassa parisya nisinna, disvnassa etad-ahosi: sat in that assembly, and having seen (him), this occurred to him: Aya kho idha bhabbo Dhamma vitun-ti, This one here is able to understand the Dhamma, Suppabuddha kuhi rabbha nupubbkatha kathesi, and having regard to the leper Suppabuddha he related a gradual talk, seyyathda: dnakatha, slakatha, saggakatha, that is to say: talk on giving, talk on virtue, talk on heaven, kmna dnava okra sakilesa, the danger, degradation, and defilement of sensual desires, nekkhamme ca nisasa - paksesi. and the advantages in renunciation - (these) he explained. Yad Bhagav asi Suppabuddha kuhi When the Gracious One knew that the leper Suppabuddha kallacitta muducitta vinvaraacitta udaggacitta pasannacitta, was of ready mind, malleable mind, unhindered mind, uplifted mind, trusting mind, atha y Buddhna smukkasik Dhammadesan ta paksesi: then he explained the Dhamma teaching the Awakened Ones have discovered themselves: dukkha samudaya nirodha magga. suffering, origination, cessation, path. Seyyath pi nma suddha vattha apagataklaka Just as it is known that a clean cloth without a stain sammad-eva rajana patigaheyya, would take the dye well, evam-eva Suppabuddhassa kuhissa so to the leper Suppabuddha tasmi yeva sane viraja vtamala Dhammacakkhu udapdi: on that very seat, the dust-free, stainless Vision-of-the-Dhamma arose: Ya kici samudayadhamma, sabba ta nirodhadhamman-ti. Whatever has the nature of arising, all that has the nature of ceasing.

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Atha kho Suppabuddho kuhi dihadhammo pattadhammo Then the leper Suppabuddha having seen the Dhamma, attained the Dhamma, viditadhammo pariyoghadhammo tiavicikiccho vigatakathakatho understood the Dhamma, penetrated the Dhamma, crossed over uncertainty, being without doubts, vesrajjappatto aparappaccayo Satthussane, attained full confidence, having become independent of others in the Teacher's teaching, uhysan yena Bhagav tenupasakami, after rising from his seat went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down at one side. Ekamanta nisinno kho Suppabuddho kuhi Bhagavanta etad-avoca: While he was sitting on one side the leper Suppabuddha said this to the Gracious One: Abhikkanta bhante! Abhikkanta bhante! Excellent, reverend Sir! Excellent reverend Sir! Seyyath pi bhante nikkujjita v ukkujjeyya, Just as, reverend Sir, one might set upright what has been overturned, paicchanna v vivareyya, mhassa v magga cikkheyya, or open up what has been closed, or show a path to one who is lost, andhakre v telapajjota dhreyya cakkhumanto rpni dakkhint ti, or bear an oil lamp in the darkness so that those with vision can see forms, evam-eva Bhagavat anekapariyyena dhammo paksito. just so has the Dhamma been explained by the Gracious One in countless ways. Esha bhante Bhagavanta saraa gacchmi, I go, reverend Sir, to the Gracious One for refuge, dhamma-ca Bhikkhusagha-ca. and to the Dhamma, and to the Community of monks. Upsaka ma Bhagav dhretu Please bear it in mind, reverend Gotama, that I am a lay follower ajjatagge pupeta saraa gatan-ti. who has gone for refuge from today forward for as long as I have the breath of life.

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Atha kho Suppabuddho kuhi Bhagavat Then the Gracious One instructed, roused, Dhammiy kathya sandassito, samdapito, samuttejito, sampahasito, enthused, and cheered the leper Suppabuddha with a Dhamma talk, Bhagavato bhsita abhinanditv anumoditv, and after greatly rejoicing and gladly receiving this word of the Gracious One, uhysan, Bhagavanta abhivdetv padakkhia katv pakkmi. after rising from his seat, worshipping and circumambulating the Gracious One, he went away. Atha kho Suppabuddha kuhi acirapakkanta Then not long after the leper Suppabuddha had gone gv taruavacch adhiptetv, jvit voropesi. a cow with a young calf having attacked him, deprived him of life. Atha kho sambahul bhikkh yena Bhagav tenupasakamisu, Then many monks went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: Yo so bhante Suppabuddho nma kuhi Bhagavat Dhammiy kathya That leper called Suppabuddha, reverend Sir, who was instructed, roused, enthused, and cheered sandassito, samdapito, samuttejito, sampahasito - so klakato. by the Gracious One with a Dhamma talk - he has died. Tassa k gati, ko abhisamparyo ti? What is his destination? What is his future state? Paito bhikkhave Suppabuddho kuhi, A wise man, monks, was Suppabuddha, paccapdi dhammassnudhamma, who practiced Dhamma in accordance with the Dhamma, na ca ma dhammdhikaraa vihesesi. and did not trouble me on account of the Dhamma.

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Suppabuddho bhikkhave kuhi tia sayojanna parikkhay, The leper Suppabuddha, monks, through the destruction of three fetters, sotpanno aviniptadhammo niyato Sambodhiparyano ti. is a stream-enterer, not subject to the fall, and is assured of arriving at Full Awakening. Eva vutte, aataro bhikkhu Bhagavanta etad-avoca: When that was said, a certain monk said this to the Gracious One: Ko nu kho bhante hetu, ko paccayo yena Suppabuddho kuhi ahosi What was the reason, reverend Sir, what was the cause, through which the leper Suppabuddha became manussadaiddo manussakapao manussavarko? ti. a poor man, a wretched man, a miserable man? Bhtapubba bhikkhave Suppabuddho kuhi Formerly, monks, the leper Suppabuddha imasmi yeva Rjagahe sehiputto ahosi. was a son of a wealthy merchant in this very Rjagaha. So uyynabhmi niyyanto addasa Tagarasikhi Paccekabuddha While going to his pleasure park he saw the Pacceka Buddha Tagarasikkh nagara piya pavisanta, disvnassa etad-ahosi: entering the city for alms, and having seen (him), this occurred to him: Kvya kuhi kuhicvarena hi vicarat? ti Who is this leper roaming around with his leper's robe? Nihuhitv apasabyato karitv pakkmi. And having spat, and circumambulated him (disrespectfully) on the left side, he went away. So tassa kammassa vipkena bahni vassni bahni vassasatni, As a result of that deed of his for many years, for many hundreds of years, bahni vassasahassni bahni vassasatasahassni niraye paccittha. for many thousands of years, for many hundreds of thousands of years, he boiled in the nether regions. Tasseva kammassa vipkvasesena And as a result of the remaining part of that deed of his imasmi yeva Rjagahe kuhi ahosi, he became a leper in this very Rjagaha, manussadaiddo manussakapao manussavarko. a poor man, a wretched man, a miserable man.
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So Tathgatappavedita Dhammavinaya gamma, (But) he came to the Dhamma and Discipline taught by the Realised One, saddha samdiyi, sla samdiyi, suta samdiyi, and obtained faith, obtained virtue, obtained learning, cga samdiyi, paa samdiyi. obtained liberality, obtained wisdom. So Tathgatappavedita Dhammavinaya gamma, After coming to the Dhamma and Discipline taught by the Realised One, saddha samdiyitv, sla samdiyitv, suta samdiyitv, and obtaining faith, obtaining virtue, obtaining learning, cga samdiyitv, paa samidiyitv, obtaining liberality, obtaining wisdom, kyassa bhed, para mara,147 sugati Sagga loka upapanno, at the break up of the body, after death, he arose in a fortunate destiny, in the world of Heaven, devna Tvatisna sahabyata. in the companionship of the Tvatisa devas. So tattha ae deve atirocati vaena ceva yasas c ti. And there he surely outshines the other devas with his beauty and repute. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Cakkhum visamni va vijjamne parakkame, As a man with vision, while he is endeavouring, (would avoid) dangerous paths, Paito jvalokasmi, ppni parivajjaye ti. (So) a wise man in the world of the living, should avoid bad deeds.

147

The ablatives in - here have no causal sense at all, which is the usual underlying meaning of the ablative, but simply imply the time after which something happens.

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5-4: Kumrakasutta (44) The Discourse about the Young Boys

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena sambahul kumrak Then at that time many young boys antar ca Svatthi antar ca Jetavana macchake bdhenti.148 who were between Svatth and Jeta's Wood were catching little fish. Atha kho Bhagav, pubbanhasamaya nivsetv, Then the Gracious One, having dressed in the morning time, pattacvaram-dya, Svatthi piya pvisi. after picking up his bowl and robe, was entering Svatth for alms. Addas kho Bhagav sambahule kumrake The Gracious One saw those many young boys antar ca Svatthi antar ca Jetavana macchake bdhente. who were between Svatth and Jeta's Wood catching fish. Disvna, yena te kumrak tenupasakami, Having seen (that), he went to those young boys, upasakamitv te kumrake etad-avoca: and after going, he said this to those young boys: Bhyatha tumhe kumrak dukkhassa? Appiya vo dukkhan?-ti. Are you afraid, boys, of suffering? Is suffering unpleasant to you? Eva bhante bhyma maya dukkhassa, appiya no dukkhan-ti. Yes, reverend Sir, we are afraid of suffering, suffering is unpleasant to us.

148

Bdheti is not listed in PED or SED. Commentary: khuddakamacche gahanti ceva hananti ca pacitv khdissm ti, which makes it clear that they were catching the fish with the intention of cooking and eating them.

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Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Sace bhyatha dukkhassa,149 sace vo dukkham-appiya, If you have fear of suffering, if suffering is unpleasant to you, Mkattha ppaka kamma, vi v yadi v raho. Don't do (any) bad deeds, whether in the open or in secret. Sace ca ppaka kamma karissatha karotha v, But if you will do, or (now) do do bad deeds, Na vo dukkh pamuttyatthi, upecca150 pi palyatan-ti. For you there is no freedom from suffering, even after going, while running away.

5-5: Uposathasutta (45) The Discourse about the Observance

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Pubbrme Migramtupsde. at the Eastern Monastery in Migra's mother's mansion. Tena kho pana samayena Bhagav Then at that time the Gracious One tadahuposathe Bhikkhusaghaparivuto nisinno hoti. was sitting surrounded by the Community of monks on the Observance Day.

149

bhyati is normally constructed with the genitive (the same with other verbs of similar meaning), see Syntax 150c. 150 In Be there is a note: upecca pi uppatitv iti attho. Cone DP (s.v. upeti, also s.v. appatati), believes the reading here is wrong, and that we should read upacca pi - from the sources quoted in these articles it appears that these readings are regularly confused. The suggested reading is also found in the Udnavarga (9-4): hy utplutypi palyata (after jumping up and running away). Commentary, however, glosses with apecca. Palyata is the present participle of palyati.

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Atha kho yasm nando abhikkantya rattiy, Then venerable nanda, when the night had passed, nikkhante pahame yme, uhysan ekasa cvara katv, when the first watch of the night had gone, after rising from his seat, arranging his robe on one shoulder, yena Bhagav tenajali pametv Bhagavanta etad-avoca: and raising his hands in respectful salutation, said this to the Gracious One: Abhikkant bhante ratti, nikkhanto pahamo ymo, The night has passed, reverend Sir, the first watch of the night has gone, cranisinno Bhikkhusagho, for a long time the Community of monks has been sitting, uddisatu bhante Bhagav bhikkhna Ptimokkhan-ti. may the Gracious One recite the Ptimokkha for the monks. Eva vutte, Bhagav tuh ahosi. When that was said, the Gracious One was silent. Dutiyam-pi kho yasm nando, abhikkantya rattiy, For a second time venerable nanda, when the night had passed, nikkhante majjhime yme, uhysan ekasa cvara katv, when the middle watch of the night had gone, after rising from his seat, arranging his robe on one shoulder, yena Bhagav tenajali pametv Bhagavanta etad-avoca: and raising his hands in respectful salutation, said this to the Gracious One: Abhikkant bhante ratti, nikkhanto majjhimo ymo, The night has passed, reverend Sir, the middle watch of the night has gone, ciranisinno Bhikkhusagho, for a long time the Community of monks has been sitting, uddisatu bhante Bhagav bhikkhna Ptimokkhan-ti. may the Gracious One recite the Ptimokkha for the monks. Dutiyam-pi kho Bhagav tuh ahosi. For a second time the Gracious One was silent. Tatiyam-pi kho yasm nando, abhikkantya rattiy, For a third time venerable nanda, when the night had passed, nikkhante pacchime yme, uddhae arue, nandimukhiy rattiy when the last watch of the night had gone, when dawn had risen, when the night had a joyful appearance,

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uhysan ekasa cvara katv, after rising from his seat, arranging his robe on one shoulder, yena Bhagav tenajali pametv Bhagavanta etad-avoca: and raising his hands in respectful salutation, said this to the Gracious One: Abhikkant bhante ratti, nikkhanto pacchimo ymo, The night has passed, reverend Sir, the last watch of the night has gone, uddhao aruo, nandimukh ratti, ciranisinno Bhikkhusagho, dawn has risen, the night has a joyful appearance, for a long time the Community of monks has been sitting, uddisatu bhante Bhagav bhikkhna Ptimokkhan-ti. may the Gracious One recite the Ptimokkha for the monks. Aparisuddh nanda paris ti. The assembly is not completely pure, nanda. Atha kho yasmato Mahmoggallnassa etad-ahosi: Then it occurred to venerable Mahmoggallna: Ka nu kho Bhagav puggala sandhya evam-ha: With regard to which person did the Gracious One say this: Aparisuddh nanda paris? ti. The assembly is not completely pure, nanda? Atha kho yasm Mahmoggallno Then venerable Mahmoggallna sabbvanta Bhikkhusagha cetas ceto paricca manasksi. applied his mind and encompassed fully the whole of that Community of monks with his mind. Addas kho yasm Mahmoggallno ta puggala dussla, Venerable Mahmoggallna saw that person who was lacking in virtue, ppadhamma, asucisakassarasamcra, paicchannakammanta, of bad character, of impure and doubtful conduct, who covered up his deeds, assamaa samaapaia, abrahmacri brahmacripaia who was not an ascetic, though making it known he was an ascetic, who was not living the spiritual life, though making it known he was living the spiritual life, antopti, avassuta, kasambujta who was filthy inside, polluted, and gone rotten, majjhe Bhikkhusaghassa nisinna. sat in the middle of the Community of monks.

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Disvna, uhysan yena so puggalo tenupasakami, Having seen (him), after rising from his seat he went to that person, upasakamitv, ta puggala etad-avoca: and after going, he said this to that person: Uhehvuso dihosi Bhagavat, Get up, friend, you have been seen by the Gracious One, natthi te bhikkhhi saddhi savso ti. there is no longer communion for you with the monks. Atha kho so puggalo tuh ahosi. Then that person was silent. Dutiyam-pi kho yasm Mahmoggallno ta puggala etad-avoca: For a second time venerable Mahmoggallna said this to that person: Uhehvuso dihosi Bhagavat, Get up, friend, you have been seen by the Gracious One, natthi te bhikkhhi saddhi savso ti. there is no longer communion for you with the monks. Dutiyam-pi kho so puggalo tuh ahosi. For a second time that person was silent. Tatiyam-pi kho yasm Mahmoggallno ta puggala etad-avoca: For a third time venerable Mahmoggallna said this to that person: Uhehvuso dihosi Bhagavat, Get up, friend, you have been seen by the Gracious One, natthi te bhikkhhi saddhi savso ti. there is no longer communion for you with the monks. Tatiyam-pi kho so puggalo tuh ahosi. For a third time that person was silent. Atha kho yasm Mahmoggallno ta puggala bhya gahetv, Then venerable Mahmoggallna, having taken that person by the arm, bahidvrakohak nikkhmetv, scighaika datv, having expelled him outside the doorway, and drawn the lock, yena Bhagav tenupasakami, went to the Gracious One, upasakamitv Bhagavanta etad-avoca: and after going, he said this to the Gracious One:

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Nikkhmito bhante so puggalo may, parisuddh paris, I have expelled that person, reverend Sir, the assembly is (now) completely pure, uddisatu bhante Bhagav bhikkhna Ptimokkhan-ti. may the Gracious One, venerable Sir, recite the Ptimokkha for the monks. Acchariya Moggallna, abbhuta Moggallna, It is wonderful, Moggallna, it is marvellous, Moggallna, yva bh gaha pi nma so moghapuriso gamessat ti.151 how that foolish person waited until he was grabbed by the arm. Atha kho Bhagav bhikkh mantesi: Then the Gracious One addressed the monks: Na dnha bhikkhave itopara Uposatha karissmi, From now onwards, monks, I will not hold the Observance, Ptimokkha uddisissmi. or recite the Ptimokkha. Tumheva dni bhikkhave itopara Uposatha kareyytha, From now onwards, monks, you must hold the Observance, Ptimokkha uddiseyytha. and recite the Ptimokkha. Ahnam-eta bhikkhave anavakso, This is impossible, monks, it is not permitted, ya Tathgato aparisuddhya parisya Uposatha kareyya, that the Realised One should hold the Observance in an assembly that is not completely pure, Ptimokkha uddiseyya. and should recite the Ptimokkha. Ahime bhikkhave mahsamudde acchariy abbhut dhamm, There are these eight wonderful and marvellous things about the great ocean, monks, ye disv disv152 Asur mahsamudde abhiramanti. which, having seen and considered, the Asuras delight in the great ocean. Katame aha? Which eight?

151 152

gamessati is from gameti, causative of gacchati. The future has the meaning of the past tense here. I translate disv disv here with its concrete and abstract meanings.

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1. Mahsamuddo bhikkhave anupubbaninno, anupubbapoo, The great ocean, monks, gradually inclines, gradually slopes, anupubbapabbhro, nyatakeneva papto. gradually slants, certainly does not have an abrupt falling away. Ya bhikkhave mahsamuddo anupubbaninno, anupubbapoo, That the great ocean, monks, gradually inclines, gradually slopes, anupubbapabbhro, nyatakeneva papto, gradually slants, certainly does not have an abrupt falling away, aya bhikkhave mahsamudde pahamo monks, is the first wonderful and marvellous thing acchariyo abbhuto dhammo, about the great ocean, ya disv disv Asur mahsamudde abhiramanti. which, having seen and considered, the Asuras delight in the great ocean. 2. Puna capara bhikkhave mahsamuddo hitadhammo Furthermore, monks, the great ocean is a steady thing, vela ntivattati. which doesn't transgress the shoreline. Ya bhikkhave mahsamuddo hitadhammo vela ntivattati, That the great ocean, monks, is a stable thing, which doesn't transgress the shoreline, ayam-pi bhikkhave mahsamudde dutiyo monks, is the second wonderful and marvellous thing acchariyo abbhuto dhammo, about the great ocean, ya disv disv Asur mahsamudde abhiramanti. which, having seen and considered, the Asuras delight in the great ocean. 3. Puna capara bhikkhave mahsamuddo Furthermore, monks, the great ocean na matena kuapena savasati, does not endure a dead corpse, ya hoti mahsamudde mata kuapa and when there is a dead corpse in the great ocean

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ta khippa-eva tra vheti, thala ussdeti. it quickly carries it to the bank, throws it up on dry ground. Ya bhikkhave mahsamuddo na matena kuapena savasati, That the great ocean, monks, does not endure a dead corpse, ya hoti mahsamudde mata kuapa and when there is a dead corpse in the great ocean ta khippa-eva tra vheti, thala ussdeti, it quickly carries it to the bank, throws it up on dry ground, ayam-pi bhikkhave mahsamudde tatiyo monks, is the third wonderful and marvellous thing acchariyo abbhuto dhammo, about the great ocean, ya disv disv Asur mahsamudde abhiramanti. which, having seen and considered, the Asuras delight in the great ocean. 4. Puna capara bhikkhave y kci mahnadiyo, seyyathda: Furthermore, monks, whatever great rivers there are, that is to say: Gag, Yamun, Aciravat, Sarabh, Mah, The Gag, the Yamun, the Aciravat, the Sarabh, and the Mah, t mahsamudda patv jahanti purimni nmagottni, having arrived at the great ocean, they give up their former lineages and names, mahsamuddo tveva sakha gacchanti. and are then designated as the great ocean. Ya bhikkhave, y kci mahnadiyo, seyyathda: That, monks, whatever great rivers there are, that is to say: Gag, Yamun, Aciravat, Sarabh, Mah, The Gag, the Yamun, the Aciravat, the Sarabh, and the Mah, t mahsamudda patv, jahanti purimni nmagottni, having arrived at the great ocean, give up their former lineages and names, mahsamuddo tveva sakha gacchanti, and are then designated as the great ocean, ayam-pi bhikkhave mahsamudde catuttho monks, is the fourth wonderful and marvellous thing acchariyo abbhuto dhammo, about the great ocean,

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ya disv disv Asur mahsamudde abhiramanti. which, having seen and considered, the Asuras delight in the great ocean. 5. Puna capara bhikkhave y ca loke savantiyo Furthermore, monks, the streams in the world mahsamudda appenti, y ca antaikkh dhr papatanti, flow into the great ocean, and showers fall from the sky, na tena mahsamuddassa natta v pratta v payati. but it is not known that there is a depletion or filling of the great ocean by that. Ya bhikkhave y ca loke savantiyo mahsamudda appenti, That, monks, the streams in the world flow into the great ocean, y ca antaikkh dhr papatanti, and showers fall from the sky, na tena mahsamuddassa natta v pratta v payati, but it is not known that there is a depletion or filling of the great ocean by that, ayam-pi bhikkhave mahsamudde pacamo monks, is the fifth wonderful and marvellous thing acchariyo abbhuta dhammo, about the great ocean, ya disv disv Asur mahsamudde abhiramanti. which, having seen and considered, the Asuras delight in the great ocean. 6. Puna capara bhikkhave mahsamuddo ekaraso loaraso. Furthermore, monks, the great ocean has one taste, the taste of salt. Ya bhikkhave mahsamuddo ekaraso loaraso, That, monks, the great ocean has one taste, the taste of salt, ayam-pi bhikkhave mahsamudde chaho monks, is the sixth wonderful and marvellous thing acchariyo abbhutadhammo, about the great ocean, ya disv disv Asur mahsamudde abhiramanti. which, having seen and considered, the Asuras delight in the great ocean. 7. Puna capara bhikkhave mahsamuddo bahratano, Furthermore, monks, the great ocean has many precious things, anekaratano, tatrimni ratanni, seyyathda: countless precious things, and therein are these precious things, that is to say:

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mutt, mai, veuriyo, sakho, sil, pearls, crystals, lapis lazuli, mother-of-pearl, quartz, pava, rajata, jtarpa, lohitako, masragalla. coral, silver, gold, ruby, and cat's eyes. Ya bhikkhave mahsamuddo bahuratano, That, monks, the great ocean has many precious things, anekaratano, tatrimni ratanni, seyyathda: countless precious things, and therein are these precious things, that is to say: mutt, mai, veuriyo, sakho, sil, pearls, crystals, lapis lazuli, mother-of-pearl, quartz, pava, rajata, jtarpa, lohitako, masragalla, coral, silver, gold, ruby, and cat's eyes, ayam-pi bhikkhave mahsamudde sattamo monks, is the seventh wonderful and marvellous thing acchariyo abbhutadhammo, about the great ocean, ya disv disv Asur mahsamudde abhiramanti. which, having seen and considered, the Asuras delight in the great ocean. 8. Puna capara bhikkhave mahsamuddo Furthermore, monks, the great ocean mahata bhtna vso, tatrime bht: is a dwelling place for great beings, and therein are these beings: Timi, Timigalo, Timirapigalo, Asur, Ng, Gandhabb, Timis, Timigalas, Timirapigalas, Asuras, Ngas, Gandhabbas, santi mahsamudde yojanasatik pi attabhv, and there are in the great ocean individuals of a hundred leagues, dviyojanasatik pi attabhv, tiyojanasatik pi attabhv, and individuals of two hundred leagues, and individuals of three hundred leagues, catuyojanasatik pi attabhv, pacayojanasatik pi attabhv. and individuals of four hundred leagues, and individuals of five hundred leagues.

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Ya bhikkhave mahsamuddo That, monks, the great ocean mahata bhtna vso, tatrime bht: is a dwelling place for great beings, and therein are these beings: timi, timigalo, timirapigalo, Asur, ng, gandhabb, Timis, Timigalas, Timirapigalas, Asuras, Ngas, Gandhabbas, santi mahsamudde yojanasatik pi attabhv, and there are in the great ocean individuals of a hundred leagues, dviyojanasatik pi attabhv, tiyojanasatik pi attabhv, and individuals of two hundred leagues, and individuals of three hundred leagues, catuyojanasatik pi attabhv, pacayojanasatik pi attabhv, and individuals of four hundred leagues, and individuals of five hundred leagues, ayam-pi bhikkhave mahsamudde ahamo monks, is the eighth wonderful and marvellous thing acchariyo abbhutadhammo, about the great ocean, ya disv disv Asur mahsamudde abhiramanti. which, having seen and considered, the Asuras delight in the great ocean. Ime kho bhikkhave mahsamudde aha acchariy abbhutadhamm, These are these eight wonderful and marvellous things about the great ocean, ye disv disv Asur mahsamudde abhiramanti. which, having seen and considered, the Asuras delight in the great ocean. Evam-eva kho bhikkhave imasmi Dhammavinaye In the same way, monks, there are eight wonderful and marvellous things aha acchariy abbhutadhamm, about this Dhamma and Discipline, ye disv disv bhikkh imasmi Dhammavinaye abhiramanti. which, having seen and considered, the monks delight in this Dhamma and Discipline. Katame aha? Which eight?

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1. Seyyath pi bhikkhave mahsamuddo Just as the great ocean, monks, anupubbaninno, anupubbapoo, gradually inclines, gradually slopes, anupubbapabbhro, nyatakeneva papto, gradually slants, certainly does not fall away abruptly, evam-eva kho bhikkhave imasmi Dhammavinaye so, monks, in this Dhamma and Discipline anupubbasikkh, anupubbakiriy, there is a gradual training, a gradual performance, anupubbapaipad, nyatakeneva apaivedho. a gradual practice, it certainly does not have an abrupt penetration of knowledge. Ya bhikkhave imasmi Dhammavinaye That, monks, in this Dhamma and Discipline anupubbasikkh, anupubbakiriy, there is a gradual training, a gradual performance, anupubbapaipad, nyatakeneva apaivedho, a gradual practice, and it certainly does not have an abrupt penetration of knowledge, aya bhikkhave imasmi Dhammavinaye pahamo is the first wonderful and marvellous thing, monks, acchariyo abbhutadhammo, about this Dhamma and Discipline, ya disv disv bhikkh imasmi Dhammavinaye abhiramanti. which, having seen and considered, the monks delight in this Dhamma and Discipline. 2. Seyyath pi bhikkhave mahasamuddo hitadhammo Just as, monks, the great ocean is a steady thing, vela ntivattati, evam-eva kho bhikkhave which doesn't transgress the shoreline, so, monks, ya may svakna sikkhpada paatta, those training rules which are laid down by me for my disciples, ta mama svak jvitahetu pi ntikkamanti. my disciples do not transgress even for the sake of life.

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Ya bhikkhave may svakna sikkhpada paatta That, monks, those training rules which are laid down by me for my disciples, ta mama svak jvitahetu pi ntikkamanti, my disciples do not transgress even for the sake of life, ayam-pi bhikkhave imasmi Dhammavinaye dutiyo is the second wonderful and marvellous thing, monks, acchariyo abbhutadhammo, about this Dhamma and Discipline, ya disv disv bhikkh imasmi Dhammavinaye abhiramanti. which, having seen and considered, the monks delight in this Dhamma and Discipline. 3. Seyyath pi bhikkhave mahsamuddo Just as, monks, the great ocean na matena kuapena savasati, does not endure a dead corpse, ya hoti mahsamudde mata kuapa and when there is a dead corpse in the great ocean ta khippa-eva tra vheti, thala ussdeti, it quickly carries it to the bank, throws it up on dry ground, evam-eva kho bhikkhave yo so puggalo dusslo so, monks, that person who is lacking in virtue, ppadhammo, asucisakassarasamcro, paicchannakammanto, of bad character, of impure and doubtful conduct, who covers up his deeds, assamao samaapaio, abrahmacr brahmacripaio, who is not an ascetic, though making it known he is an ascetic, who is not living the spiritual life, though making it known he is living the spiritual life, antopti, avassuto, kasambujto, na tena Sagho savasati, who is filthy inside, polluted, and gone rotten, the Community does not endure that (person), atha kho na khippa-eva sannipatitv ukkhipati, but quickly having assembled together, suspend him, kicpi so hoti majjhe Bhikkhusaghassa nisinno and whoever was sitting in the midst of the Community of monks atha kho so rak va Saghamh, Sagho ca tena. is then far from the Community, and the Community from him.

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Ya bhikkhave yo so puggalo dusslo, That, monks, that person who is lacking in virtue, ppadhammo, asucisakassarasamcro paicchannakammanto, of bad character, of impure and doubtful conduct, who covers up his deeds, assamao samaapaio, abrahmacr brahmacripaio, who is not an ascetic, though making it known he is an ascetic, who is not living the spiritual life, though making it known he is living the spiritual life, antopti, avassuto, kasambujto, na tena Sagho savasati, who is filthy inside, polluted, and gone rotten, the Community does not endure that (person), atha kho na khippa-eva sannipatitv ukkhipati, but quickly having assembled together, suspend him, kicpi so hoti majjhe Bhikkhusaghassa nisinno, and whoever was sitting in the midst of the Community of monks, atha kho so rakva Saghamh, Sagho ca tena, is then far from the Community, and the Community from him, ayam-pi bhikkhave imasmi Dhammavinaye tatiyo is the third wonderful and marvellous thing, monks, acchariyo abbhutadhammo, about this Dhamma and Discipline, ya disv disv bhikkh imasmi Dhammavinaye abhiramanti. which, having seen and considered, the monks delight in this Dhamma and Discipline. 4. Seyyath pi bhikkhave y kci mahnadiyo, seyyathda: Just as, monks, whatever great rivers there are, that is to say: Gag, Yamun, Aciravat, Sarabh, Mah, The Gag, the Yamun, the Aciravat, the Sarabh, and the Mah, t mahsamudda patv jahanti primni nmagottni, having arrived at the great ocean, give up their former lineages and names, mahsamuddo tveva sakha gacchanti, and are then designated as the great ocean, evam-eva kho bhikkhave cattro me va: so, monks, there are these four classes:

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Khattiy, Brhma, Vess, Sudd, te Tathgatappavedite Khattiyas, Brhmaas, Vessas, and Suddas, who, having gone forth Dhammavinaye agrasm anagriya pabbajitv, from the home to homelessness in the Dhamma and Discipline taught by the Realised One, jahanti purimni nmagottni, give up their former lineages and names, sama Sakyaputtiy tveva sakha gacchanti. and are then designated as Sakyan ascetics. Ya bhikkhave cattro me va: That, monks, there are these four classes: Khattiy, Brhma, Vess, Suddh, te Tathgatappavedite Khattiyas, Brhmaas, Vessas, and Suddas, who, having gone forth Dhammavinaye agrasm anagriya pabbajitv, from the home to homelessness in the Dhamma and Discipline taught by the Realised One, jahanti purimni nmagottni, give up their former lineages and names, sama Sakyaputtiy tveva sakha gacchanti, and are then designated as Sakyan ascetics, ayam-pi bhikkhave imasmi Dhammavinaye catuttho is the fourth wonderful and marvellous thing, monks, acchariyo abbhutadhammo, about this Dhamma and Discipline, ya disv disv bhikkh imasmi Dhammavinaye abhiramanti. which, having seen and considered, the monks delight in this Dhamma and Discipline. 5. Seyyath pi bhikkhave y ca loke savantiyo Just as, monks, the streams in the world mahsamudda appenti, y ca antaikkh dhr papatanti, flow into the great ocean, and showers fall from the sky, na tena mahsamuddassa natta v pratta v payati, but it is not known that there is a depletion or filling of the great ocean by that, evam-eva kho bhikkhave bah ce pi bhikkh, so, monks, even if many monks,

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anupdisesya Nibbnadhtuy Parinibbyanti, are completely emancipated in the Emancipation-element which has no basis for attachment remaining, na tena Nibbnadhtuy natta v pratta v payati. it is not known that the Emancipation-element is either depleted or filled by that. Ya bhikkhave bah ce pi bhikkh, That, monks, even if many monks, anupdisesya Nibbnadhtuy Parinibbyanti, are completely emancipated in the Emancipation-element which has no basis for attachment remaining, na tena Nibbnadhtuy natta v pratta v payati, it is not known that the Emancipation-element is either depleted or filled by that, ayam-pi bhikkhave imasmi Dhammavinaye pacamo is the fifth wonderful and marvellous thing, monks, acchariyo abbhutadhammo, about this Dhamma and Discipline, ya disv disv bhikkh imasmi Dhammavinaye abhiramanti. which, having seen and considered, the monks delight in this Dhamma and Discipline. 6. Seyyath pi bhikkhave mahsamuddo ekaraso loaraso, Just as, monks, the great ocean has one taste, the taste of salt, evam-eva kho bhikkhave aya Dhammavinayo so, monks, this Dhamma and Discipline ekaraso vimuttiraso. has one taste, the taste of freedom. Ya bhikkhave aya Dhammavinayo ekaraso vimuttiraso, That, monks, this Dhamma and Discipline has one taste, the taste of freedom, ayam-pi bhikkhave imasmi Dhammavinaye chaho is the sixth wonderful and marvellous thing, monks, acchariyo abbhutadhammo, about this Dhamma and Discipline, ya disv disv bhikkh imasmi Dhammavinaye abhiramanti. which, having seen and considered, the monks delight in this Dhamma and Discipline.

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7. Seyyath pi bhikkhave mahsamuddo bahuratano, Just as, monks, the great ocean has many precious things, anekaratano, tatrimni ratanni: seyyathda: countless precious things, and therein are these precious things, that is to say: mutt, mai, veuriyo, sakho, sil, quartz, pearls, crystals, lapis lazuli, mother-of-pearl, quartz, pava, rajata, jtarpa, lohitako, masragalla, coral, silver, gold, ruby, and cat's eye, evam-eva kho bhikkhave aya Dhammavinayo so, monks, this Dhamma and Discipline bahuratano, anekaratano, tatrimni ratanni: seyyathda: has many precious things, countless precious things, and therein are these precious things, that is to say: cattri satipahnni, cattri sammappadhnni, the four ways of attending to mindfulness, the four right efforts, cattro iddhipd, pacindriyni, pacabalni, the four paths to power, the five faculties, the five strengths, sattabojjhag, ariyo ahagiko maggo. the seven factors of Awakening, the eight-fold noble path. Ya bhikkhave aya Dhammavinayo bahuratano, anekaratano, That, monks, this Dhamma and Discipline has many precious things, countless precious things, tatrimni ratanni: seyyathda: and therein are these precious things, that is to say: cattri satipahnni, cattri sammappadhnni, the four ways of attending to mindfulness, the four right efforts, cattro iddhipd, pacindriyni, pacabalni, the four paths to power, the five faculties, the five strengths, sattabojjhag, ariyo ahagiko maggo, the seven factors of Awakening, the eight-fold noble path, ayam-pi bhikkhave imasmi Dhammavinaye sattamo is the seventh wonderful and marvellous thing, monks, acchariyo abbhutadhammo, about this Dhamma and Discipline,

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ya disv disv bhikkh imasmi Dhammavinaye abhiramanti. which, having seen and considered, the monks delight in this Dhamma and Discipline. 8. Seyyath pi bhikkhave mahsamuddo Just as, monks, the great ocean, mahata bhtna vso, tatrime bht: is a dwelling place for great beings and therein are these beings: Timi, Timigalo, Timirapigalo, Asur, Ng, Gandhabb, Timis, Timigalas, Timirapigalas, Asuras, Ngas, Gandhabbas, santi mahsamudde yojanasatik pi attabhv, and there are in the great ocean individuals of a hundred leagues, dviyojanasatik pi attabhv, tiyojanasatik pi attabhv, and individuals of two hundred leagues, and individuals of three hundred leagues, catuyojanasatik pi attabhv, pacayojanasatik pi attabhv, and individuals of four hundred leagues, and individuals of five hundred leagues, evam-eva kho bhikkhave aya Dhammavinayo so, monks, this Dhamma and Discipline mahata bhtna vso, tatrime bht: is a dwelling place for great beings, and therein are these beings: sotpanno, sotpattiphalasacchikiriyya paipanno, the stream-enterer, and he who is practising for the direct realisation of the fruit of stream-entry, sakadgmi, sakadgmiphalasacchikiriyya paipanno, the once-returner, and he who is practising for the direct realisation of the fruit of once-returning, angmi, angmiphalasacchikiriyya paipanno, the non-returner, and he who is practising for the direct realisation of the fruit of non-returning, Arah, Arahattaphalasacchikiriyya paipanno. the Worthy One, and he who is practising for the direct realisation of the fruit of Worthiness. Ya bhikkhave aya Dhammavinayo That, monks, this Dhamma and Discipline mahata bhtna vso, tatrime bht: is a dwelling place for great beings, and therein are these beings:
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sotpanno, sotpattiphalasacchikiriyya paipanno, the stream-enterer, and he who is practising for the direct realisation of the fruit of stream-entry, sakadgmi, sakadgmiphalasacchikiriyya paipanno, the once-returner, and he who is practising for the direct realisation of the fruit of once-returning, angmi, angmiphalasacchikiriyya paipanno, the non-returner, and he who is practising for the direct realisation of the fruit of non-returning, Arah, Arahattaphalasacchikiriyya paipanno, the Worthy One, and he who is practising for the direct realisation of the fruit of Worthiness, aya bhikkhave imasmi Dhammavinaye is the eighth wonderful and marvellous thing, monks, ahamo acchariyo abbhutadhammo, about this Dhamma and Discipline, ya disv disv bhikkh imasmi Dhammavinaye abhiramanti. which, having seen and considered, the monks delight in this Dhamma and Discipline. Ime kho bhikkhave imasmi Dhammavinaye These are the eight wonderful and marvellous things aha acchariy, abbhutadhamm, about this Dhamma and Discipline, ye disv disv bhikkh imasmi Dhammavinaye abhiramant ti. which, having seen and considered, the monks delight in this Dhamma and Discipline. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Channam-ativivassati vivaa ntivassati, On what is covered (defilement) pours down, on what is open it does not pour down, Tasm channa vivaretha eva ta ntivassat ti. Therefore what is covered open up, so that it does not pour down on you.

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5-6: Soasutta (46) The Discourse about Soa

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Mahkaccyano Then at that time venerable Mahkaccyana Avantisu viharati, Kuraraghare Pavatte pabbate. was dwelling amongst the Avanti people, near Kuraraghara, on Pavatta mountain. Tena kho pana samayena Soo upsako Kuikao Then at that time the lay follower Soa Kuikaa yasmato Mahkaccyanassa upahko hoti. was venerable Mahkaccyana's supporter. Atha kho Soassa upsakassa Kuikaassa Then when the lay follower Soa Kuikaa rahogatassa patisallassa eva cetaso parivitakko udapdi: had gone into hiding, into seclusion, this reflection arose in his mind: Yath yath kho Ayyo Mahkaccyano dhamma deseti, According to the way Master Mahkaccyana teaches the Dhamma, na-y-ida sukara agra ajjhvasat ekantaparipua, it is not easy, while dwelling in the home, to live the spiritual life, ekantaparisuddha sakhalikhita brahmacariya caritu. absolutely fulfilled, absolutely pure, like a polished shell. Yannnha kesamassu ohretv, ksyni vatthni acchdetv, Well now, after shaving off head-hair and beard, and donning ochre clothes, agrasm anagriya pabbajeyyan-ti. I could go forth from the home to homelessness. Atha kho Soo upsako Kuikao Then the lay follower Soa Kuikaa yenyasm Mahkaccyano tenupasakami, went to venerable Mahkaccyana,

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upasakamitv yasmanta Mahkaccyana abhivdetv, and after going and worshipping venerable Mahkaccyana, ekamanta nisdi. Ekamanta nisinno kho Soo upsako Kuikao he sat down on one side. While sat on one side the lay follower Soa Kuikaa yasmanta Mahkaccyana etad-avoca: said this to venerable Mahkaccyana: Idha mayha bhante rahogatassa patisallassa Here, reverend Sir, having gone into hiding, into seclusion, eva cetaso parivitakko udapdi: this reflection arose in my mind: Yath yath kho ayyo Mahkaccyano dhamma deseti, According to the way Master Mahkaccyana teaches the Dhamma, na-y-ida sukara agra ajjhvasat ekantaparipua it is not easy, while dwelling in the home, to live the spiritual life ekantaparisuddha sakhalikhita brahmacariya caritu. absolutely fulfilled, absolutely pure, like a polished shell. Yannnha kesamassu ohretv ksyni vatthni acchdetv, Well now, after shaving off head-hair and beard, and donning ochre clothes, agrasm anagriya pabbajeyyan-ti. I could go forth from the home to homelessness. Pabbjetu ma bhante ayyo Mahkaccyano ti. Reverend Sir, may Master Mahkaccyana give me the going forth. Eva vutte, yasm Mahkaccyano When that was said, venerable Mahkaccyana Soa upsaka Kuikaa etad-avoca: said this to the lay follower Soa Kuikaa: Dukkara kho Soa yvajva ekabhatta ekaseyya brahmacariya, A solitary meal, a solitary bed, and celibacy, Soa, for as long as life lasts, is difficult, igha tva Soa tattheva agrikabhto samno,153 come on, Soa, right now while still living as a householder, Buddhna ssana anuyuja, you should devote yourself to the Buddhas' teaching,

153

The nominative here is given durative sense by samno.

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klayutta154 ekabhatta ekaseyya brahmacariyan-ti. and at suitable times (i.e. on Observance days) (have only) a solitary meal, a solitary bed, and celibacy. Atha kho Soassa upsakassa Kuikaassa Then whatever determination the lay follower yo ahosi pabbajjbhisakhro so paippassambhi. Soa Kuikaa had to go forth abated. Dutiyam-pi kho Soassa upsakassa Kuikaassa For a second time when the lay follower Soa Kuikaa rahogatassa patisallassa eva cetaso parivitakko udapdi: had gone into hiding, into seclusion, this reflection arose in his mind: Yath yath kho ayyo Mahkaccyano dhamma deseti, According to the way Master Mahkaccyana teaches the Dhamma, na-y-ida sukara agra ajjhvasat ekantaparipua, it is not easy, while dwelling in the home, to live the spiritual life, ekantaparisuddha sakhalikhita brahmacariya caritu. absolutely fulfilled, absolutely pure, like a polished shell. Yannnha kesamassu ohretv ksyni vatthni acchdetv Well now, after shaving off head-hair and beard, and donning ochre clothes, agrasm anagriya pabbajeyyan-ti. I could go forth from the home to homelessness. Dutiyam-pi kho Soo upsako Kuikao For a second time the lay follower Soa Kuikaa yenyasm Mahkaccyano tenupasakami, went to venerable Mahkaccyana, upasakamitv yasmanta Mahkaccyana abhivdetv, and after going and worshipping venerable Mahkaccyana, ekamanta nisdi. Ekamanta nisinno kho Soo upsako Kuikao he sat down on one side. While sat on one side the lay follower Soa Kuikaa yasmanta Mahkaccyana155 etad-avoca: said this to venerable Mahkaccyana:

154

Commentary: tattha klayuttan ti ctuddaspacadas-ahampihriyapakkhasakh tena klena yutta. 155 The passage abhivdetv, ekamanta nisdi. Ekamanta nisinno kho Sono upsako Kuikao yasmanta Mahkaccyana is missing from BJT, by mistake.

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Idha mayha bhante rahogatassa patisallassa, Here, reverend Sir, having gone into hiding, into seclusion, eva cetaso parivitakko udapdi: this reflection arose in my mind: Yath yath kho ayyo Mahkaccyano dhamma deseti, According to the way Master Mahkaccyana teaches the Dhamma, na-y-ida sukara agra ajjhvasati ekantaparipua it is not easy, while dwelling in the home, to live the spiritual life ekantaparisuddha sakhalikhita brahmacariya caritu. absolutely fulfilled, absolutely pure, like a polished shell. Yannnha kesamassu ohretv ksyni vatthni acchdetv, Well now, after shaving off head-hair and beard, and donning ochre clothes, agrasm anagriya pabbajeyyan-ti. I could go forth from the home to homelessness. Pabbjetu ma bhante ayyo Mahkaccyano ti. Reverend Sir, may Master Mahkaccyana give me the going forth. Dutiyam-pi kho yasm Mahkaccyano For a second time venerable Mahkaccyana Soa upsaka Kuikaa etad-avoca: said this to the lay follower Soa Kuikaa: Dukkara kho Soa yvajva ekabhatta ekaseyya brahmacariya, A solitary meal, a solitary bed, and celibacy, Soa, for as long as life lasts, is difficult, igha tva Soa, tattheva agrikabhto samno, come on, Soa, right now while still living as a householder, buddhna ssana anuyuja, you should devote yourself to the Buddhas' teaching, klayutta ekabhatta ekaseyya brahmacariyan-ti. and at suitable times (have only) a solitary meal, a solitary bed, and celibacy. Dutiyam-pi kho Soassa upsakassa Kuikaassa For a second time whatever determination the lay follower yo ahosi pabbajjbhisakhro so paippassambhi. Soa Kuikaa had to go forth abated.

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Tatiyam-pi kho Soassa upsakassa Kuikaassa For a third time when the lay follower Soa Kuikaa rahogatassa patisallassa eva cetaso parivitakko udapdi: had gone into hiding, into seclusion, this reflection arose in his mind: Yath yath kho ayyo Mahkaccyano dhamma deseti, In the way Master Mahkaccyana teaches the Dhamma, na-y-ida sukara agra ajjhvasat ekantaparipua, it is not easy, while dwelling in the home, to live the spiritual life, ekantaparisuddha sakhalikhita brahmacariya caritu. absolutely fulfilled, absolutely pure, like a polished shell. Yannnha kesamassu ohretv ksyni vatthni acchdetv, Well now, after shaving off head-hair and beard, and donning ochre clothes, agrasm anagriya pabbajeyyan-ti. I could go forth from the home to homelessness. Tatiyam-pi kho Soo upsako Kuikao For a third time the lay follower Soa Kuikaa yenyasm Mahkaccyano tenupasakami, went to venerable Mahkaccyana, upasakamitv yasmanta Mahkaccyana abhivdetv, and after going and worshipping venerable Mahkaccyana, ekamanta nisdi. Ekamanta nisinno kho Soo upsako Kuikao he sat down on one side. While sat on one side the lay follower Soa Kuikaa yasmanta Mahkaccyana etad-avoca: said this to venerable Mahkaccyana: Idha mayha bhante rahogatassa patisallassa Here, reverend Sir, having gone into hiding, into seclusion, eva cetaso parivitakko udapdi: this reflection arose in my mind: Yath yath kho ayyo Mahkaccyano dhamma deseti, According to the way Master Mahkaccyana teaches the Dhamma, na-y-ida sukara agra ajjhvasat ekantaparipua it is not easy, while dwelling in the home, to live the spiritual life ekantaparisuddha sakhalikhita brahmacariya caritu. absolutely fulfilled, absolutely pure, like a polished shell.

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Yannnha kesamassu ohretv ksyni vatthni acchdetv, Well now, after shaving off head-hair and beard, and donning ochre clothes, agrasm anagriya pabbajeyyan-ti. I could go forth from the home to homelessness. Pabbjetu ma bhante ayyo Mahkaccyano ti. Reverend Sir, may Master Mahkaccyana give me the going forth. Atha kho yasm Mahkaccyano Then venerable Mahkaccyana Soa upsaka Kuikaa pabbjesi. gave the lay follower Soa Kuikaa the going forth. Tena kho pana samayena Avantidakkhipatho156 appabhikkhuko hoti. Then at that time there were few monks in the Southern State of Avanti. Atha kho yasm Mahkaccyano tia vassna accayena, Then with the passing of three years venerable Mahkaccyana, kicchena kasirena tato tato dasavagga Bhikkhusagha sanniptetv, having assembled, with difficulty and with trouble, from here and there, a group of ten monks from the Community of monks, yasmanta Soa upasampdesi. gave venerable Soa full ordination. Atha kho yasmato Soassa Vassa vutthassa, Then when venerable Soa, after residing for the Rains Retreat, rahogatassa patisallassa eva cetaso parivitakko udapdi: had gone into hiding, into seclusion, this reflection arose in his mind: Na kho me so Bhagav sammukh diho, I have not seen the Gracious One face to face, api ca suto yeva me so Bhagav diso ca diso c ti. but I have heard that the Gracious One is such and such a one. Sace ma upajjhyo anujneyya gaccheyyha If my preceptor would allow it I could go ta Bhagavanta dassanya, Arahanta Sammsambuddhan-ti. to see the Gracious One, the Worthy One, the Perfect Sambuddha.

156

According to B. C. Law, Geography of Early Buddhism, Avanti was divided into two kingdoms, with Avantidakkhipatha being the Southern State. He gives no indication, though, how the Northern State was designated to distinguish it from the Southern. Malalasekera, DPPN (s.v. Avanti), seems to be following Law, and gives no further help.

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Atha kho yasm Soo syanhasamaya patisall vuhito, Then the venerable Soa, having risen from seclusion in the evening time, yenyasm Mahkaccyano tenupasakami, went to venerable Mahkaccyana, upasakamitv yasmanta Mahkaccyana abhivdetv, and after going and worshipping venerable Mahkaccyana, ekamanta nisdi. Ekamanta nisinno kho yasm Soo he sat down on one side. While sat on one side venerable Soa yasmanta Mahkaccyana etad-avoca: said this to venerable Mahkaccyana: Idha mayha bhante rahogatassa patisallassa, Here, reverend Sir, having gone into hiding, into seclusion, eva cetaso parivitakko udapdi: this reflection arose in my mind: Na kho me so Bhagav sammukh diho, I have not seen the Gracious One face to face, api ca suto yeva me so Bhagav diso ca diso c ti. but I have heard that the Gracious One is such and such a one. Sace ma upajjhyo anujneyya gaccheyyha If my preceptor would allow it I could go ta Bhagavanta dassanya Arahanta Sammsambuddhan-ti. to see the Gracious One, the Worthy One, the Perfect Sambuddha. Sdhu sdhu Soa gaccha tva Soa, Good, good, Soa, you must go, Soa, ta Bhagavanta dassanya Arahanta Sammsambuddha.157 to see the Gracious One, the Worthy One, the Perfect Sambuddha. Dakkhissasi tva Soa ta Bhagavanta You will see, Soa, that Gracious One psdika pasdanya santindriya santamnasa, who is confident, inspiring confidence, with (sense) faculties at peace, mind at peace, uttamasamathadamatham-anuppatta, having attained supreme self-control and calm,

157

Here BJT reads Sammsambuddhan-ti, probably by mistake. ChS reads as in text.

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danta gutta yatindriya nga. controlled, guarded, with restrained faculties, a (true) nga. Disvna, mama vacanena Bhagavato pde siras vandhi, Having seen (him), in my name you should worship the Gracious One's feet with your head, appbdha apptaka lahuhna bala phsuvihra-ca puccha: ask (if he is) free from affliction, free from sickness, in good health, strong, and living comfortably, (saying): Upajjhyo me bhante yasm Mahkaccyano, My Preceptor, venerable Mahkaccyana, reverend Sir, Bhagavato pde siras vandati, worships the Gracious One's feet with his head, appbdha apptaka and asks (if you are) free from affliction, free from sickness, lahuhna bala phsuvihra-ca pucchat? ti. in good health, strong, and living comfortably? Eva bhante, ti kho yasm Soo, Yes, reverend Sir, said venerable Soa, yasmato Mahkaccyanassa bhsita abhinanditv anumoditv, and after greatly rejoicing and gladly receiving this word of venerable Mahkaccyana, yasmanta Mahkaccyana abhivdetv padakkhia katv, having worshipped and circumambulated venerable Mahkaccyana, sensana sasmetv, pattacvaram-dya, after putting his dwelling place in order, and picking up his robe and bowl, yena Svatth tena crika pakkmi. he went on walking tour towards Svatth. Anupubbena crika caramno yena Svatth, Walking gradually on walking tour he went to Svatth, Jetavana Anthapiikassa rmo yena Bhagav tenupasakami, Jeta's Wood, Anthapiika's monastery, and the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side.

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Ekamanta nisinno kho yasm Soo Bhagavanta etad-avoca: While sat on one side venerable Soa said this to the Gracious One: Upajjhyo me bhante yasm Mahkaccyano My Preceptor, venerable Mahkaccyana, reverend Sir, Bhagavato pde siras vandati, worships the Gracious One's feet with his head, appbdha apptaka and asks (if you are) free from affliction, free from sickness, lahuhna bala phsuvihra-ca pucchat ti. in good health, strong, and living comfortably? Kacci bhikkhu khamanya? Kacci ypanya? Can you bear up, monk? Can you carry on? Kaccisi appakilamathena addhna gato, Did you come along the road without fatigue, na ca piakena kilantos? ti. and without going short of alms? Khamanya Bhagav, ypanya Bhagav, I can bear up, Gracious One, I can carry on, Gracious One, appakilamathena cha bhante addhna gato, and I did come along the road without fatigue, na ca piakena kilantomh ti. and without going short of alms. Atha kho Bhagav yasmanta nanda mantesi: Then the Gracious One addressed Venerable nanda, (saying): Imass' nanda gantukassa bhikkhuno sensana papeh ti. Please prepare a dwelling place, nanda, for this visiting monk. Atha kho yasmato nandassa etad-ahosi: Then it occurred to venerable nanda: Yassa kho ma Bhagav peti: When the Gracious One orders me, (saying): Imass' nanda gantukassa bhikkhuno sensana papeh ti, Please prepare a dwelling place, nanda, for this visiting monk, icchati Bhagav tena bhikkhun saddhi ekavihre vatthu. the Gracious One wants to dwell together with that monk in one living quarters.

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Icchati Bhagav yasmat Soena saddhi ekavihre vatthu. The Gracious One wants to dwell together with venerable Soa in one living quarters. Yasmi vihre Bhagav viharati, And in the living quarters where the Gracious One was living, tasmi vihre yasmato Soassa sensana papesi. there he prepared a dwelling place for venerable Soa. Atha kho Bhagav bahudeva ratti abbhokse nisajjya vtinmetv, Then the Gracious One having spent most of the night sitting in the open air, pde pakkhletv vihra pvisi. after washing his feet, entered the living quarters. yasm pi kho Soo bahudeva ratti abbhokse nisajjya vtinmetv, Also venerable Soa having spent most of the night sitting in the open air, pde pakkhletv vihra pvisi. after washing his feet, entered the living quarters. Atha kho Bhagav rattiy paccsasamaya paccuhya, Then towards the time of dawn, after rising, the Gracious One yasmanta Soa ajjhesi: requested venerable Soa, (saying): Paibhtu ta bhikkhu dhammo bhsitun-ti. May you be inspired to speak about the Dhamma, monk. Eva bhante, ti kho yasm Soo Bhagavato paissutv, Yes, reverend Sir, said venerable Soa, and after replying to the Gracious One, soasa Ahakavaggikni158 sabbneva sarena abha. he melodiously recited all sixteen (discourses) of the Chapter of the Eights. Atha kho Bhagav yasmato Soassa Then at the end of venerable Soa's sarabhaapariyosne abbhanumodi: melodious recitation the Gracious One greatly rejoiced, (saying): Sdhu sdhu bhikkhu suggahitni bhikkhu, Good, good, monk, well learned, monk, soasa Ahakavaggikni sumanasikatni supadhrtni, well remembered, well born in mind, are the sixteen (discourses) of the Chapter of the Eights,
158

Now found as the 4th Chapter of the Suttanipta collection

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kalyiysi vcya samanngato, you are endowed with a good voice, vissahya aneagalya atthassa vipaniy. with good enunciation, pure articulation, which makes the meaning clear. Kati Vassosi tva bhikkh? ti.159 How many Rains do you have, monk? Ekavasso aha Bhagav ti. I have one Rains, Gracious One. Kissa pana tva bhikkhu eva cira aks? ti But why, monk, did it take you so long (to ordain)? Ciradiho me bhante kmesu dnavo, For a long time, reverend Sir, I have seen the danger in sensual desires, api ca sambdho gharvso bahukicco bahukarayo ti. but dwelling in the home there was obstruction, with many duties and many things to do. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Disv dnava loke, atv160 dhamma nirpadhi, Having seen the danger in the world, having come to know the state free from cleaving, Ariyo na ramat ppe, ppe na ramat suc ti.161 The Noble One does not delight in bad deeds, the pure one does not delight in bad deeds.

159

Monks count their seniority by the amount of Rains Retreats they have spent since their higher ordination. 160 The Commentary points out that disv and atv have causal meaning here: hetu-atthat. 161 Udnavarga avoids the awkward repetition, by reading in the last line: ppo na ramate ubhe (the Wicked One does not delight in what is good).

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5-7: Revatasutta (47) The Discourse about Revata

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Kakhrevato Then at that time venerable Kakhrevata (Doubting Revata) Bhagavato avidre nisinno hoti, was sitting not far away from the Gracious One, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, attano kakhvitaraavisuddhi paccavekkhamno. reflecting on his own purification through crossing over doubt. Addas kho Bhagav yasmanta Kakhrevata The Gracious One saw venerable Kakhrevata avidre nisinna, pallaka bhujitv, uju kya paidhya, sat not far away, after folding his legs crosswise, and setting his body straight, attano kakhvitaraavisuddhi paccavekkhamna. reflecting on his own purification through crossing over doubt. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Y kci kakh idha v hura v, Whatever doubts there are (about) here or hereafter, Sakavediy v paravediy v, Understandable by oneself, or understandable by another, Jhyino t pajahanti sabb, The meditators give up all these, tpino brahmacariya carant ti. The ardent ones living the spiritual life.

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5-8: nandasutta (48) The Discourse about nanda

Eva me suta: Thus I heard: eka samaya Bhagav Rjagahe viharati, at one time the Gracious One was dwelling near Rjagaha, Veuvane Kalandakanivpe. in Bamboo Wood, at the Squirrels' Feeding Place. Tena kho pana samayena yasm nando Then at that time venerable nanda tadahuposathe pubbanhasamaya nivsetv, on the Observance day, having dressed in the morning time, pattacvaram-dya, Rjagaha piya pvisi. after picking up his bowl and robe, entered Rjagaha for alms. Addas kho Devadatto yasmanta nanda Rjagahe piya caranta, Devadatta saw venerable nanda walking for alms in Rjagaha, disvna, yena yasm nando tenupasakami, and after seeing (him), he went to venerable nanda, upasakamitv yasmanta nanda etad-avoca: and after going, he said this to venerable nanda: Ajjatagge dnha vuso nanda aatreva Bhagavat, From today forward, friend nanda, apart from the Gracious One, aatra Bhikkhusagh, Uposatha karissmi Saghakammni c ti. apart from the Community of monks, I will hold the Observance and perform [Legal] Acts of the Community. Atha kho yasm nando Rjagahe piya caritv, Then venerable nanda, after walking for alms in Rjagaha, pacchbhatta piaptapaikkanto, yena Bhagav tenupasakami, while returning from the alms-round after the meal, went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinno kho yasm nando Bhagavanta etad-avoca: While sat on one side venerable nanda said this to the Gracious One:

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Idhha bhante pubbanhasamaya nivsetv, Here I, reverend Sir, having dressed in the morning time, pattacvaram-dya, Rjagaha piya pvisi. after picking up my bowl and robe, entered Rjagaha for alms. Addas kho ma bhante Devadatto Rjagahe piya caranta, Devadatta saw me, reverend Sir, walking for alms in Rjagaha, disvna, yenha tenupasakami, upasakamitv ma etad-avoca: and after seeing (me), he came to me, and after coming, he said this to me: Ajjatagge dnha vuso nanda aatreva Bhagavat From today forward, friend nanda, apart from the Gracious One, aatra Bhikkhusagh Uposatha karissmi Saghakammni c ti. apart from the Community of monks, I will hold the Observance and perform [Legal] Acts of the Community. Ajja bhante Devadatto Sagha bhindissati, Today, reverend Sir, Devadatta will split the Order, Uposatha-ca karissati Saghakammni c ti. and will hold the Observance and perform [Legal] Acts of the Community (apart). Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Sukara sdhun sdhu, sdhu ppena dukkara, Done with ease by the good is good, good by the bad is done (only) with difficulty, Ppa ppena sukara, ppam-Ariyehi dukkaran-ti. Bad by the bad is done with ease, bad by the Noble Ones is done (only) with difficulty.

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5-9: Saddhyamnasutta (49) The Discourse about Mocking

Eva me suta: Thus I heard: eka samaya Bhagav Kosalesu crika carati, at one time the Gracious One was walking on walking tour amongst the Kosalans, mahat Bhikkhusaghena saddhi. together with a great Community of monks. Tena kho pana samayena sambahul mavak Then at that time a great many young brhmaas Bhagavato avidre saddhyamnarp162 atikkamanti. were passing by not far from the Gracious One in a mocking manner. Addas kho Bhagav sambahule mavake The Gracious One saw those many young brhmaas avidre saddhyamnarpe atikkamante. passing by not far away in a mocking manner. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Parimuh paitbhs,163 vcgocarabhino,164 The forgetful, speaking unsuitable words, (though) appearing to be wise, Yvicchanti mukhyma yena nt na ta vid ti. Stretching their mouths as much as they want, are led on by what they don't understand.

162

Saddhyamnarpa is not listed in PED. Ee reads saddyamnarpa (noisy). Be: sadhyamna, with the same meaning as given here. The Commentary says: sadhyamnarp ti uppaanajtika vacana sandhya vutta. SED lists a verb ardhati (s.v. dh), and gives the meanings: to mock at, ridicule, defy; the Pi form would be saddhya- as here. 163 Udnavarga (29-6) reads: paitbh here, which is less awkward, and may be the original reading. In line c the same text (14-7) reads: vyyacchanti mukha vm, extending the mouth beautifully. 164 The Commentary offers three explanations: vcya agocara ariyna kathya avisaya musvda bhaant ti vcgocarabhino. Also: vcgocarabhino ti yesa vc eva gocaro visayo, te vcgocarabhino, vcvatthumattasseva bhino atthassa aparitatt. A 3rd explanation is offered: (taking the short -a at the end of gocara as m.c.): vcgocar, na satipahndigocar bhino va.

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5-10: Panthakasutta (50) The Discourse about Panthaka

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Cullapanthako Then at that time venerable Cullapanthaka Bhagavato avidre nisinno hoti, was sitting not far away from the Gracious One, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, parimukha sati upahapetv. and attending to mindfulness at the front. Addas kho Bhagav yasmanta Cullapanthaka The Gracious One saw venerable Cullapanthaka avidre nisinna pallaka bhujitv, uju kya paidhya, sat not far away, after folding his legs crosswise, and setting his body straight, parimukha sati upahapetv. and attending to mindfulness at the front. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: hitena kyena hitena cetas, With steady body, with steady mind, Tiha nisinno uda v sayno, Whether standing, sitting, or lying down, Eva sati bhikkhu adhihahno, The monk who is thus determined on mindfulness,

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Labhetha pubbpariya visesa.165 Can gain the earlier and following distinction(s). Laddhna pubbpariya visesa, Having gained the earlier and following distinction(s), Adassana Maccurjassa gacche ti He can go beyond sight of the King of Death.

165

This is an instance of where the constraints of the metre have necessitated the use of a singular, visesa, where clearly a plural is implied.

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6: Jaccandhavaggo The Chapter (including the Discourse) about the Congenitally Blind 6-1: yusakhravossajanasutta (51) The Discourse about the Relinquishment of the Life Process
Eva me suta: Thus I heard: eka samaya Bhagav Vesliya viharati, at one time the Gracious One was dwelling near Vesl, Mahvane Kgraslya. in the Great Wood, at the Gabled Hall. Atha kho Bhagav, pubbanhasamaya nivsetv, Then the Gracious One, having dressed in the morning time, pattacvaram-dya, Vesli piya pvisi. after picking up his bowl and robe, entered Vesl for alms. Vesliya piya caritv, pacchbhatta piaptapaikkanto, After walking for alms in Vesl, when he had returned from the alms-round after the meal, yasmanta nanda mantesi: he addressed venerable nanda, (saying): Gahhi nanda nisdana, Take up the sitting mat, nanda, yena Cpla cetiya tenupasakamissma div vihry ti. we will go to the Cpla shrine to dwell for the day. Eva bhante, ti kho yasm nando Bhagavato paissutv, Yes, reverend Sir, said venerable nanda, and after replying to the Gracious One, nisdanam-dya Bhagavanta pihito pihito166 anubandhi. and taking the sitting mat, he followed along close behind the Gracious One. Atha kho Bhagav yena Cpla cetiya tenupasakami, Then the Gracious One went to the Cpla shrine, upasakamitv, paatte sane nisdi. and after going, he sat down on the prepared seat.

166

pihito is an ablative adverb, meaning: at the back of; the reduplication is emphatic: close behind.

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Nisajja kho Bhagav yasmanta nanda mantesi: While sat the Gracious One addressed venerable nanda, (saying): Ramay nanda Vesl, ramaya Udena cetiya, Delightful, nanda, is Vesl, delightful is the Udena shrine, ramaya Gotamaka cetiya, ramaya Sattamba cetiya, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, ramanya Bahuputta cetiya, ramaya Srandada cetiya, delightful is the Bahuputta shrine, delightful is the Srandada shrine, ramaya Cpla cetiya. delightful is the Cpla shrine. Yassa kassaci nanda cattro iddhipd bhvit, Whoever has developed, nanda, made much of, carried on, established, bahulkat ynkat vatthukat anuhit paricit susamraddh, maintained, augmented, and properly instigated the four paths to power, so kakhamno kappa v tiheyya kappvasesa v.167 could, if he wanted, remain for the life-span or for what is left of the life-span. Tathgatassa kho nanda cattro iddhipd bhvit, The Realised One has developed, nanda, made much of, carried on, established, bahulkat ynkat vatthukat anuhit paricit susamraddh. maintained, augmented, and properly instigated the four paths to power. kakhamno nanda Tathgato If he wanted, nanda, the Realised One kappa v tiheyya kappvasesa v ti. could remain for the life-span or for what is left of the life-span. Evam-pi kho yasm nando Bhagavat orike nimitte kayiramne, But venerable nanda, despite such a gross hint being made by the Gracious One, orike obhse kayiramne,168 nsakkhi paivijjhitu, such a gross suggestion being made, was unable to penetrate it, na Bhagavanta yci: and did not beg the Gracious One, (saying):

167

The Commentary specifically and clearly states that kappa means life-span here: ettha ca kappan ti yukappa. I see no good reason to depart from this interpretation. 168 Here the locative absolutes parallel the genitive absolute in the sense of in spite of, even when etc.

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Tihatu bhante Bhagav kappa; tihatu Sugato kappa, May the Gracious One remain, reverend Sir, for the life-span; may the Fortunate One remain for the life-span, bahujanahitya bahujanasukhya loknukampya, for the benefit of many people, for the happiness of many people, out of compassion for the world, atthya hitya sukhya devamanussnan-ti,169 for the welfare, benefit, and happiness of devas and men, yath ta Mrena pariyuhitacitto. like one whose mind was possessed by Mra. Dutiyam-pi kho Bhagav yasmanta nanda mantesi: For a second time the Gracious One addressed venerable nanda, (saying): Ramay nanda Vesl, ramaya Udena cetiya, Delightful, nanda, is Vesl, delightful is the Udena shrine, ramaya Gotamaka cetiya, ramaya Sattamba cetiya, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, ramanya Bahuputta cetiya, ramaya Srandada cetiya, delightful is the Bahuputta shrine, delightful is the Srandada shrine, ramaya Cpla cetiya. delightful is the Cpla shrine. Yassa kassaci nanda cattro iddhipd bhvit, Whoever has developed, nanda, made much of, carried on, established, bahulkat ynkat vatthukat anuhit paricit susamraddh, maintained, augmented, and properly instigated the four paths to power, so kakhamno kappa v tiheyya kappvasesa v. could, if he wanted, remain for the life-span or for what is left of the life-span. Tathgatassa kho nanda cattro iddhipd bhvit The Realised One has developed, nanda, made much of, carried on, established, bahulkat ynkat vatthukat anuhit paricit susamraddh. maintained, augmented, and properly instigated the four paths to power. kakhamno nanda Tathgato If he wanted, nanda, the Realised One

169

Note that the verbal force of the infinitive-like dative of purpose is so strong in this stock phrase that it is employed without needing a verb to reinforce the meaning.

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kappa v tiheyya kappvasesa v ti. could remain for the life-span or for what is left of the life-span. Evam-pi kho yasm nando Bhagavat orike nimitte kayiramne, But venerable nanda, despite such a gross hint being made by the Gracious One, orike obhse kayiramne, nsakkhi paivijjhitu, such a gross suggestion being made, was unable to penetrate it, na Bhagavanta yci: and did not beg the Gracious One, (saying): Tihatu bhante Bhagav kappa; tihatu Sugato kappa, May the Gracious One remain, reverend Sir, for the life-span, may the Fortunate One remain for the life-span, bahujanahitya bahujanasukhya loknukampya, for the benefit of many people, for the happiness of many people, out of compassion for the world, atthya hitya sukhya devamanussnan-ti, for the welfare, benefit, and happiness of devas and men, yath ta Mrena pariyuhitacitto. like one whose mind was possessed by Mra. Tatiyam-pi kho Bhagav yasmanta nanda mantesi: For a third time the Gracious One addressed venerable nanda, (saying): Ramay nanda Vesl, ramaya Udena cetiya, Delightful, nanda, is Vesl, delightful is the Udena shrine, ramaya Gotamaka cetiya, ramaya Sattamba cetiya, delightful is the Gotamaka shrine, delightful is the Sattamba shrine, ramanya Bahuputta cetiya, ramaya Srandada cetiya, delightful is the Bahuputta shrine, delightful is the Srandada shrine, ramaya Cpla cetiya. delightful is the Cpla shrine. Yassa kassaci nanda cattro iddhipd bhvit, Whoever has developed, nanda, made much of, carried on, established, bahulkat ynkat vatthukat anuhit paricit susamraddh, maintained, augmented, and properly instigated the four paths to power, so kakhamno kappa v tiheyya kappvasesa v. could, if he wanted, remain for the life-span or for what is left of the life-span.

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Tathgatassa kho nanda cattro iddhipd bhvit The Realised One has developed, nanda, made much of, carried on, established, bahulkat ynkat vatthukat anuhit paricit susamraddh. maintained, augmented, and properly instigated the four paths to power. kakhamno nanda Tathgato If he wanted, nanda, the Realised One kappa v tiheyya kappvasesa v ti. could remain for the life-span or for what is left of the life-span. Evam-pi kho yasm nando Bhagavat orike nimitte kayiramne, But venerable nanda, despite such a gross hint being made by the Gracious One, orike obhse kayiramne, nsakkhi paivijjhitu, such a gross suggestion being made, was unable to penetrate it, na Bhagavanta yci: and did not beg the Gracious One, (saying): Tihatu bhante Bhagav kappa; tihatu Sugato kappa, May the Gracious One remain, reverend Sir, for the life-span, may the Fortunate One remain for the life-span, bahujanahitya bahujanasukhya loknukampya, for the benefit of many people, for the happiness of many people, out of compassion for the world, atthya hitya sukhya devamanussnan-ti, for the welfare, benefit, and happiness of devas and men, yath ta Mrena pariyuhitacitto. like one whose mind was possessed by Mra. Atha kho Bhagav yasmanta nanda mantesi: Then the Gracious One addressed venerable nanda, (saying): Gaccha tva nanda yassa dni kla maas ti. Go, nanda, now is the time for whatever you are thinking. Eva bhante, ti kho yasm nando Bhagavato paissutv, Yes, reverend Sir, said venerable nanda, and after replying to the Gracious One, uhysan, Bhagavanta abhivdetv padakkhia katv, rising from his seat, worshipping and circumambulating the Gracious One, avidre aatarasmi rukkhamle nisdi. he sat down not far away at the root of a certain tree.

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Atha kho Mro Ppim, acirapakkante yasmante nande, Then the Wicked Mra, not long after the venerable nanda had gone, yena Bhagav tenupasakami, upasakamitv, ekamanta ahsi. went to the Gracious One, and after going, he stood on one side. Ekamanta hito kho Mro Ppim Bhagavanta etad-avoca: While stood on one side the Wicked Mra said this to the Gracious One: Parinibbtu bhante Bhagav, Parinibbtu Sugato, May the Gracious One attain Complete Emancipation, reverend Sir, may the Fortunate One attain Complete Emancipation, Parinibbnaklo dni bhante Bhagavato. now is the time, reverend Sir, for the Gracious One's Complete Emancipation. Bhsit kho panes bhante Bhagavat vc: For the Gracious One, reverend Sir, has said these words: Na tvha Ppima Parinibbyissmi, I will not attain Complete Emancipation, Wicked One, yva me bhikkh na svak bhavissanti, for as long as my monks are not (true) disciples, viyatt vint visrad yogakkhem bahussut, accomplished, disciplined, confident, secure, learned, Dhammadhar Dhammnudhammapaipann, bearers of Dhamma, practicing in conformity with the Dhamma, smcipaipann anudhammacrino, correct in their practice, living in conformity with the Dhamma, saka cariyaka uggahetv, and having learned it from their own teacher, cikkhissanti desessanti paapessanti pahapessanti, will declare, reveal, make known, set forth, vivarissanti vibhajissanti uttn karissanti open up, analyse, make plain - uppanna parappavda sahadhammena suniggahita niggahetv - after giving a good rebuke with reason to the arguments of others that have arisen sappihriya Dhamma desessant ti. and teach the wonderful Dhamma.

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Santi kho pana bhante etarahi bhikkh Bhagavato svak, But at present, reverend Sir, the Gracious One's monks are (true) disciples, viyatt vint visrad yogakkhem bahussut, accomplished, disciplined, confident, secure, learned, Dhammadhar Dhammnudhammapaipann, bearers of Dhamma, practicing in conformity with the Dhamma, smcipaipann anudhammacrino, correct in their practice, living in conformity with the Dhamma, saka cariyaka uggahetv and having learned it from their own teacher, cikkhanti desenti paapenti pahapenti do declare, reveal, make known, set forth, vivaranti vibhajanti uttni karonti open up, analyse, make plain - uppanna parappavda sahadhammena suniggahita niggahetv - after giving a good rebuke with reason to the arguments of others that have arisen sappihriya dhamma desenti. and teach the wonderful Dhamma. Parinibbtu bhante Bhagav, Parinibbtu Sugato, May the Gracious One attain Complete Emancipation, reverend Sir, may the Fortunate One attain Complete Emancipation, Parinibbnaklo dni bhante Bhagavato. now is the time, reverend Sir, for the Gracious One's Complete Emancipation. Bhsit kho panes Bhagavat vc: For the Gracious One has said these words: Na tvha Ppima Parinibbyissmi, I will not attain Complete Emancipation, Wicked One, yva me bhikkhunyo na svik bhavissanti for as long as my nuns are not (true) disciples, viyatt vint visrad yogakkhem bahussut, accomplished, disciplined, confident, secure, learned, Dhammadhar Dhammnudhammapaipann, bearers of Dhamma, practicing in conformity with the Dhamma,

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smcipaipann anudhammacrino, correct in their practice, living in conformity with the Dhamma, saka cariyaka uggahetv, and having learned it from their own teacher, cikkhissanti desessanti paapessanti pahapessanti, will declare, reveal, make known, set forth, vivarissanti vibhajissanti uttn karissanti open up, analyse, make plain - uppanna parappavda sahadhammena suniggahita niggahetv - after giving a good rebuke with reason to the arguments of others that have arisen sappihriya Dhamma desessant ti. and teach the wonderful Dhamma. Santi kho pana bhante etarahi bhikkhuniyo Bhagavato svik But at present, reverend Sir, the Gracious One's nuns are (true) disciples, viyatt vint visrad yogakkhem bahussut, accomplished, disciplined, confident, secure, learnd, Dhammadhar Dhammnudhammapaipann, bearers of Dhamma, practicing in conformity with the Dhamma, smcipaipann anudhammacrino, correct in their practice, living in conformity with the Dhamma, saka cariyaka uggahetv and having learned it from their own teacher, cikkhanti desenti paapenti pahapenti do declare, reveal, make known, set forth, vivaranti vibhajanti uttni karonti open up, analyse, make plain - uppanna parappavda sahadhammena suniggahita niggahetv - after giving a good rebuke with reason to the arguments of others that have arisen sappihriya dhamma desenti. and teach the wonderful Dhamma. Parinibbtu bhante Bhagav, Parinibbtu Sugato, May the Gracious One attain Complete Emancipation, reverend Sir, may the Fortunate One attain Complete Emancipation,

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Parinibbnaklo dni bhante Bhagavato. now is the time, reverend Sir, for the Gracious One's Complete Emancipation. Bhsit kho panes Bhagavat vc: For the Gracious One has said these words: Na tvha Ppima Parinibbyissmi, I will not attain Complete Emancipation, Wicked One, yva me upsak na svak bhavissanti, for as long as my male lay followers are not (true) disciples, viyatt vint visrad yogakkhem bahussut, accomplished, disciplined, confident, secure, learned, Dhammadhar Dhammnudhammapaipann, bearers of Dhamma, practicing in conformity with the Dhamma, smcipaipann anudhammacrino, correct in their practice, living in conformity with the Dhamma, saka cariyaka uggahetv, and having learned it from their own teacher, cikkhissanti desessanti paapessanti pahapessanti, will declare, reveal, make known, set forth, vivarissanti vibhajissanti uttn karissanti open up, analyse, make plain - uppanna parappavda sahadhammena suniggahita niggahetv - after giving a good rebuke with reason to the arguments of others that have arisen sappihriya Dhamma desessant ti. and teach the wonderful Dhamma. Santi kho pana bhante etarahi upsak Bhagavato svak But at present, reverend Sir, the Gracious One's male lay followers are (true) disciples, viyatt vint visrad yogakkhem bahussut, accomplished, disciplined, confident, secure, learned, Dhammadhar Dhammnudhammapaipann, bearers of Dhamma, practicing in conformity with the Dhamma, smcipaipann anudhammacrino, correct in their practice, living in conformity with the Dhamma, saka cariyaka uggahetv and having learned it from their own teacher,

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cikkhanti desenti paapenti pahapenti do declare, reveal, make known, set forth, vivaranti vibhajanti uttni karonti open up, analyse, make plain - uppanna parappavda sahadhammena suniggahita niggahetv - after giving a good rebuke with reason to the arguments of others that have arisen sappihriya dhamma desenti. and teach the wonderful Dhamma. Parinibbtu bhante Bhagav, Parinibbtu Sugato, May the Gracious One attain Complete Emancipation, reverend Sir, may the Fortunate One attain Complete Emancipation, Parinibbnaklo dni bhante Bhagavato. now is the time, reverend Sir, for the Gracious One's Complete Emancipation. Bhsit kho panes Bhagavat vc: For the Gracious One has said these words: Na tvha Ppima Parinibbyissmi, I will not attain Complete Emancipation, Wicked One, yva me upsik na svik bhavissanti for as long as my female lay followers are not (true) disciples, viyatt vint visrad yogakkhem bahussut, accomplished, disciplined, confident, secure, learned, Dhammadhar Dhammnudhammapaipann, bearers of Dhamma, practicing in conformity with the Dhamma, smcipaipann anudhammacrino, correct in their practice, living in conformity with the Dhamma, saka cariyaka uggahetv, and having learned it from their own teacher, cikkhissanti desessanti paapessanti pahapessanti, will declare, reveal, make known, set forth, vivarissanti vibhajissanti uttn karissanti open up, analyse, make plain - uppanna parappavda sahadhammena suniggahita niggahetv - after giving a good rebuke with reason to the arguments of others that have arisen sappihriya Dhamma desessant ti. and teach the wonderful Dhamma.
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Santi kho pana bhante etarahi upsik Bhagavato svik But at present, reverend Sir, the Gracious One's female lay followers are (true) disciples, viyatt vint visrad yogakkhem bahussut, accomplished, disciplined, confident, secure, learned, Dhammadhar Dhammnudhammapaipann, bearers of Dhamma, practicing in conformity with the Dhamma, smcipaipann anudhammacrino, correct in their practice, living in conformity with the Dhamma, saka cariyaka uggahetv and having learned it from their own teacher, cikkhanti desenti paapenti pahapenti do declare, reveal, make known, set forth, vivaranti vibhajanti uttni karonti open up, analyse, make plain - uppanna parappavda sahadhammena suniggahita niggahetv - after giving a good rebuke with reason to the arguments of others that have arisen sappihriya dhamma desenti. and teach the wonderful Dhamma. Parinibbtu bhante Bhagav, Parinibbtu Sugato, May the Gracious One attain Complete Emancipation, reverend Sir, may the Fortunate One attain Complete Emancipation, Parinibbnaklo dni bhante Bhagavato. now is the time, reverend Sir, for the Gracious One's Complete Emancipation. Bhsit kho panes Bhagavato vc: For the Gracious One has said these words: Na tvha Ppima Parinibbyissmi, I will not attain Complete Emancipation, Wicked One, yva me ida brahmacariya na iddha-ceva bhavissati phta-ca, for as long as this spiritual life of mine has not become successful and prosperous, vitthrika bhujaa puthubhta, well spread out, possessed by many, become great,

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yva devamanussehi suppaksita.170 until it is well explained amongst devas and men. Etarahi kho pana bhante Bhagavato brahmacariya But at present, reverend Sir, the Gracious One's spiritual life iddha-ceva phta-ca, vitthrika bhujaa puthubhta is successful and prosperous, well spread out, possessed by many, become great, yva devamanussehi suppaksita. it is well explained amongst devas and men. Parinibbtu bhante Bhagav, Parinibbtu Sugato, May the Gracious One attain Complete Emancipation, reverend Sir, may the Fortunate One attain Complete Emancipation, Parinibbnaklo dni bhante Bhagavato ti. now is the time, reverend Sir, for the Gracious One's Complete Emancipation. Eva vutte, Bhagav Mra Ppimanta etad-avoca: When that was said the Gracious One said this to the Wicked Mra: Appossukko tva Ppima hohi, You should have little concern, Wicked One, na cira Tathgatassa Parinibbna bhavissati, in no long time the Realised One will become completely emancipated, ito tia msna accayena, Tathgato Parinibbyissat ti. after three months have passed from now, the Realised One will attain Complete Emancipation. Atha kho Bhagav Cple cetiye sato sampajno yusakhra ossajji. Then at the Cpla shrine the Gracious One, mindfully, with full awareness, relinquished the life process. Ossahe ca Bhagavat yusakhre171 mahbhmiclo ahosi, With the relinquishment of the life process by the Gracious One there was a great earthquake, bhisanako lomahaso, devadundubhiyo ca phalisu. and a fearful, horrifying crash of the devas' (thunder) drum.

170

For the correct parsing of this phrase see PED, yva. Wijesekera, Syntax 9, has an interesting discussion as to whether we may have an archaic plural dative form here (= Skt. -(e)bhyas), and quotes the BHS parallel at Divy 201: yvad-deva manuyebhya. If that was the correct interpretation we would need to translate: until it is well explained to devas and men; but as it also makes sense as a locative plural we cannot be sure which way to take it. 171 Ossahe yusakhre is a locative absolute construction implying simultaneity; see Syntax 183b.

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Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Tulam-atula-ca sambhava,172 Measurable and immeasurable continuity, Bhavasakhram-avassajji Muni. And the continuation-process the Sage relinquished. Ajjhattarato samhito, Content in himself, and concentrated, Abhindi kavacam-ivattasambhavan-ti. He broke continuity of self like a coat of mail.

6-2: Jailasutta (52) The Discourse about Those with Knotted Hair
Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Pubbrme Migramtupsde. at the Eastern Monastery in Migra's mother's mansion. Tena kho pana samayena Bhagav Then at that time the Gracious One syanhasamaya patisall vuhito bahidvrakohake nisinno hoti. having risen from seclusion in the evening time, was sitting outside the doorway. Atha kho rj Pasenadi Kosalo yena Bhagav tenupasakami, Then the Kosalan King Pasenadi went to the Gracious One, upasakamitv Bhagavanta abhivdetv ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side.

172

The exact interpretation of this phrase is very unsure; the Commentary offers several explanations: measurable action (tula) immeasurable action (atula); sense-sphere and form-sphere action (tula), formless sphere action (atula); measurable fruition (tula), immeasurable fruition (atula); or it means measuring (tula) the advantages of the immeasurable (atula, i.e. nibbna). For sambhava PED only gives the meanings: origin, birth, production; but SED gives many more meanings for this word, among which we find: being, existence, (here translated as continuity); or it may be that we should take sambhava for bhava m.c. with the same meaning.

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Tena kho pana samayena satta ca jail, satta ca nigah, Then at that time seven knotted-haired ascetics, seven of those knot-free (i.e. Jainas), satta ca acelak, satta ca ekasak, satta ca paribbjak, seven naked ascetics, seven one-cloakers, and seven wanderers, parhakacchanakhalom173 khrivividham-dya, with their nails, armpit-hair, and body hair grown long, having taken up their various requisites, Bhagavato avidre atikkamanti. were passing by not far away from the Gracious One. Addas kho rj Pasenadi Kosalo te satta ca jaile, satta ca nigahe, The Kosalan King Pasenadi saw those seven knotted-haired ascetics, seven of those knot-free, satta ca acelake, satta ca ekasake, satta ca paribbjake, seven naked ascetics, seven one-cloakers, and seven wanderers, parhakacchanakhalome khrivividham-dya, with their nails, armpit-hair, and body hair grown long, who, having taken up their various requisites, Bhagavato avidre atikkamante. were passing by not far away from the Gracious One. Disvna, uhysan, ekasa uttarsaga karitv, Having seen (them), after rising from his seat, arranging his outer robe on one shoulder, dakkhia jumaa pahaviya nihantv, placing his right knee-cap on the ground, yena te satta ca jail, satta ca nigah, satta ca acelak, towards the place where those seven knotted-haired ascetics, seven of those knot-free, seven naked ascetics, satta ca ekasak, satta ca paribbjak, seven one-cloakers, and seven wanderers were, tenajali pametv, tikkhattu nma svesi: raising his hands in respectful salutation, he three times announced his name, (saying): Rjha bhante Pasenadi Kosalo ti. Reverend Sirs, I am the Kosalan King Pasenadi.

173

Commentary: parhakacchanakhalom ti parhakacchalom parhanakh parha -avasesalom ca, kacchdsu dghalom dghanakh c ti attho.

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Atha kho rj Pasenadi Kosalo Then the Kosalan King Pasenadi, acirapakkantesu tesu sattasu ca jailesu, sattasu ca nigahesu, not long after those seven knotted-haired ascetics, seven of those knot-free, sattasu ca acalekesu, sattasu ca ekasakesu, sattasu ca paribbjakesu,174 seven naked ascetics, seven one-cloakers, and seven wanderers had gone, yena Bhagav tenupasakami, went to the Gracious One, upasakamitv Bhagavanta abhivdetv ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side, Ekamanta nisinno kho rj Pasenadi Kosalo While sat on one side the Kosalan King Pasenadi Bhagavanta etad-avoca: Ye ca kho bhante loke Arahanto v, said this to the Gracious One: Among those in the world, reverend Sir, who are Worthy Ones, Arahattamagga v sampann, ete tesa aatar ti. or have entered the path to Worthiness, these are some of them. Dujjna kho paneta Mahrja tay gihin kmabhogin But this is hard to know, Great King, by you, a householder, partaking of sense pleasures, puttasambdhasayana ajjhvasantena, by one dwelling in a sleeping place crowded with sons, Ksikacandana paccanubhontena, by one enjoying sandalwood from Ksi, mlgandhavilepana dhrayantena, by one wearing garlands, scents, and creams, jtarparajata sdiyantena: by one delighting in gold and silver: Ime v Arahanto ime v arahattamagga sampann ti. These are Worthy Ones, or these have entered the path to Worthiness, Savsena kho Mahrja sla veditabba, Through living together, Great King, one can understand (a person's) virtue,

174

The locative absolute construction is used here to signify the time after which.

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ta-ca kho dghena addhun, na ittarena, and that after a long time, and not after a short time, manasikarot no amanasikarot, paavat no duppaena. by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom. Savohrena kho Mahrja soceyya veditabba, Through having dealings together, Great King, one can understand (a person's) purity, ta-ca kho dghena addhun, na ittarena, and that after a long time, and not after a short time, manasikarot no amanasikarot, paavat no duppaena. by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom. padsu kho Mahrja thmo veditabbo, Through misfortunes, Great King, one can understand (a person's) stamina, so ca kho dghena addhun, na ittarena, and that after a long time, and not after a short time, manasikarot no amanasikarot, paavat no duppaena. by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom. Skacchya kho Mahrja pa veditabb, Through discussion, Great King, one can understand (a person's) wisdom, s ca kho dghena addhun, na ittarena, and that after a long time, and not after a short time, manasikarot no amanasikarot, paavat no duppaen ti. by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom. Acchariya bhante, abbhuta bhante, It is wonderful, reverend Sir, it is marvellous, reverend Sir, yva subhsita-cida bhante Bhagavat: how well spoken that was, reverend Sir, by the Gracious One: Dujjna kho paneta Mahrja tay gihin kmabhogin, But this is hard to know, Great King, by you, a householder, partaking of sense pleasures, puttasambdhasayana ajjhvasantena, by one dwelling in a sleeping place crowded with sons,

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Ksikacandana paccanubhontena, by one enjoying sandalwood from Ksi, mlgandhavilepana dhrayantena, by one wearing garlands, scents, and creams, jtarparajata sdiyantena: by one delighting in gold and silver: Ime v Arahanto ime v arahattamagga sampann ti. These are Worthy, or these have entered the path to Worthiness, Savsena kho Mahrja sla veditabba, Through living together, Great King, one can understand (a person's) virtue, ta-ca kho dghena addhun, na ittarena, and that after a long time, and not after a short time, manasikarot no amanasikarot, paavat no duppaena. by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom. Savohrena kho Mahrja soceyya veditabba, Through having dealings together, Great King, one can understand (a person's) purity, ta-ca kho dghena addhun, na ittarena, and that after a long time, and not after a short time, manasikarot no amanasikarot, paavat no duppaena. by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom. padsu kho Mahrja thmo veditabbo, Through misfortunes, Great King, one can understand (a person's) stamina, so ca kho dghena addhun, na ittarena, and that after a long time, and not after a short time, manasikarot no amanasikarot, paavat no duppaena. by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom. Skacchya kho Mahrja pa veditabb, Through discussion, Great King, one can understand (a person's) wisdom, s ca kho dghena addhun, na ittarena, and that after a long time, and not after a short time, manasikarot no amanasikarot, paavat no duppaen ti. by one applying the mind, not by one not applying the mind, by one with wisdom, not by one with poor wisdom.
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Ete bhante mama puris cor175 ocarak janapada ocaritv gacchanti, These, reverend Sir, are my men, imposters and spies, who are returning after spying on the country, te hi pahama otia, aha pacch otarissmi.176 for first they have gone down (to the country), and afterwards I will go down. Idni te bhante ta rajojalla pavhetv, Now these, reverend Sir, having removed dust and dirt, nht suvilitt kappitakesamass odtavatthavasan, being bathed, well annointed, with trimmed hair and beards, dressed in clean clothes, pacahi kmaguehi samappit samagbht paricressant ti. and provided with and possessing the five strands of sensual pleasures, will amuse themselves. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Na vyameyya sabbattha, nassa puriso siy, One should not endeavour in all circumstances, one should not be another's man, Na nissya jveyya, Dhammena na vai care ti. One should not live depending on another, one should not live trading in Dhamma.

6-3: Paccavekkhanasutta (53) The Discourse about Reflecting

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena ko pana samayena Bhagav attano Then at that time the Gracious One was sitting reflecting on his own

175

In the ChS version of the same story in Sayuttanikya (Kosalasayutta 2.1) the reading is car, but BJT and the Commentary read cor, a thief, a robber. Here I take it, it means one who has stolen an appearance, a fraud, an imposter (a meaning also found in modern Sinhala). 176 There are numerous variant readings for this word in the editions - any translation should be considered tentative.

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aneke ppake akusale dhamme pahe paccavekkhamno nisinno hoti, abandonment of countless bad, unwholesome things, aneke ca kusale dhamme bhvanya pripri gate. and how through development countless wholesome things had come to fulfilment. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Ahu pubbe tad nhu; nhu pubbe tad ahu; Before it was, then it wasn't; before it wasn't, then it was; Na chu, na ca bhavissati, na cetarahi vijjat ti.177 It was not, and it will not be, and at present it is not found.

6-4: Pahamanntitthiyasutta (54) The First Discourse about the Various Sectarians
Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena sambahul nntitthiy, Then at that time many and various sectarians, samaabrhmaaparibbjak Svatthiya paivasanti, ascetics, brhmaas, and wanderers were living at Svatth, nndihik nnkhantik nnrucik nndihinissayanissit: having various views, various likings, various tendencies, subject to dependence on various views, (such as):

177

To paraphrase in line with the Commentary: Before Awakening there was defilement, then it was not; before the moment of Awakening that measureless, faultless thing (the Path) was not fulfilled, then it was; the moment of the Noble-Path was not before Awakening, and will not be in the future, and at present it is not found, being a one-time unrepeatable experience.

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1. Santeke samaabrhma178 evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sassato loko The world is eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 2. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Asassato loko The world is not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 3. Santeke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Antav loko The world is finite - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 4. Santi paneke samaabrhman evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Anantav loko The world is infinite - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 5. Santeke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Ta jva ta sarra179 That which is soul, that is (also) the body

178

The Commentary says: samaabrhma ti pabbajjpagamena sama, jtiy brhma; lokena v sama ti ca brhma ti ca eva gahit; I prefer the 2nd alternative, which is the normal meaning for this compound. 179 Notice that the terminology used here is not that used in the Buddhist texts themselves (where a comparable analysis might be nma & rpa); this ensures that what we are dealing with here are true reports of the sorts of views that were held by the other sects.

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- idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 6. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Aa jva aa sarra The soul is one thing, the body is another thing, - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 7. Santeke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Hoti tathgato param-maran180 The individual exists after death - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 8. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Na hoti tathgato param-maran The individual does not exist after death - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 9. Santi paneke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Hoti ca na hoti ca tathgato param-maran The individual exists and does not exist after death - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

180

The Commentary defines tathgata here as att, the individual self (ChS has the variant reading satta, being). This is therefore yet another usage in these views unknown to the Buddhist scriptures, and raises the question as to the relationship between the Buddhist meaning, in the sense of one who has attained Awakening, and the usage implied here, and whether the term was current before its use in the Buddhist sense.

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10. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Neva hoti ca, na na hoti ca tathgato param-mara The individual neither exists nor does not exist after death - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. Te bhaanajt kalahajt vivdpann They lived contending, quarelling, disputing, aam-aa mukhasatthi181 vitudant viharanti: attacking each other with sharp tongues, (saying): Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo ti. Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma. Atha kho sambahul bhikkh, pubbanhasamaya nivsetv, Then many monks, having dressed in the morning time, pattacvaram-dya,182 Svatthi piya pavisisu. after picking up their bowl and robe, entered Svatth for alms. Svatthiya piya caritv, pacchbhatta piaptapaikkant, After walking for alms in Svatth, while returning from the alms-round after the meal, yena Bhagav tenupasakamisu, they went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: Idha bhante sambahul nntitthiy, Here, reverend Sir, many and various sectarians, samaabrhmaaparibbjak Svatthiya paivasanti, ascetics, brhmaas, and wanderers are living at Svatth, nndihik nnkhantik nnrucik nndihinissayanissit: having various views, various likings, various tendencies, subject to dependence on various views, (such as):

181 182

More literally we could translate: with sword-like mouths. We may have expected a plural form here, as the subject is plural, but civara appears to be singular.

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1. Santeke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sassato loko The world is eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 2. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Asassato loko The world is not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 3. Santeke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Antav loko The world is finite - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 4. Santi paneke samaabrhman evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Anantav loko The world is infinite - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 5. Santeke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Ta jva ta sarra That which is soul, that is (also) the body - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 6. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Aa jva aa sarra The soul is one thing, the body is another thing,

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- idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 7. Santeke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Hoti tathgato param-maran The individual exists after death - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 8. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Na hoti tathgato param-maran The individual does not exist after death - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 9. Santi paneke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Hoti ca na hoti ca tathgato param-maran The individual exists and does not exist after death - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 10. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Neva hoti ca, na na hoti ca tathgato param-mara The individual neither exists nor does not exist after death - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. Te bhaanajt kalahajt vivdpann They live contending, quarelling, disputing, aam-aa mukhasatthi vitudant viharanti: attacking each other with sharp tongues, (saying): Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo ti. Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma.

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Aatitthiy bhikkhave paribbjak andh, acakkhuk, Wanderers from other sects, monks, are blind, without vision, attha na jnanti, anattha na jnanti, they do not know what is good, they do not know what is not good, Dhamma na jnanti, adhamma na jnanti. they do not know what is Dhamma, they do not know what is not Dhamma. Te attha ajnant anattha ajnant, They, not knowing what is good, not knowing what is not good, Dhamma ajnant, adhamma ajnant, not knowing what is Dhamma, not knowing what is not Dhamma, bhaanajt kalahajt vivdpann live contending, quarelling, disputing, aam-aa mukhasatthi vitudant viharanti: attacking each other with sharp tongues, (saying): Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo ti. Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma. Bhtapubba bhikkhave imissyeva Svatthiy aataro Rj ahosi. Formerly, monks, in this Svatth there was a certain King. Atha kho bhikkhave so Rj aatara purisa mantesi: Then that King, monks, addressed a certain man, (saying): Ehi tva ambho purisa yvatak Svatthiy jaccandh Please go, dear Sir, and as many of those congenitally blind as there are in Svatth te sabbe ekajjha sannipteh ti. assemble them in one place. Eva Dev ti kho bhikkhave so puriso tassa Rao paissutv, Yes, your Majesty, said that man, monks, and after replying to the King, yvatak Svatthiy jaccandh te sabbe gahetv, and after taking hold of all of those congenitally blind in Svatth, yena so Rj tenupasakami, upasakamitv ta Rjna etad-avoca: he went to the King, and after going he said this to the King: Sanniptit kho te Deva yvatak Svatthiya jaccandh ti. As many of those congenitally blind as there are in Svatth, your Majesty, have assembled.

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Tena hi bhae jaccandhna hatthi dasseh ti. Then show an elephant, I say, to those congenitally blind. Eva Dev ti kho bhikkhave so puriso tassa Rao paissutv, Yes, your Majesty, said that man, monks, and after replying to the King, jaccandhna hatthi dassesi: he showed an elephant to those congenitally blind, (saying): Ediso jaccandh hatth! ti Such is an elephant, blind men! Ekaccna jaccandhna hatthissa ssa dassesi: To some of those congenitally blind he showed the elephant's head, (saying): Ediso jaccandh hatth! ti. Such is an elephant, blind men! Ekaccna jaccandhna hatthissa kaa dassesi: To some of those congenitally blind he showed the elephant's ear, (saying): Ediso jaccandh hatth! ti. Such is an elephant, blind men! Ekaccna jaccandhna hatthissa danta dassesi: To some of those congenitally blind he showed the elephant's tusk, (saying): Ediso jaccandh hatth! ti. Such is an elephant, blind men! Ekaccna jaccandhna hatthissa soa dassesi: To some of those congenitally blind he showed the elephant's trunk, (saying): Ediso jaccandh hatth! ti. Such is an elephant, blind men! Ekaccna jaccandhna hatthissa kya dassesi: To some of those congenitally blind he showed the elephant's body, (saying): Ediso jaccandh hatth! ti. Such is an elephant, blind men! Ekaccna jaccandhna hatthissa pda dassesi: To some of those congenitally blind he showed the elephant's leg, (saying): Ediso jaccandh hatth! ti. Such is an elephant, blind men!

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Ekaccna jaccandhna hatthissa satthi dassesi: To some of those congenitally blind he showed the elephant's thigh, (saying): Ediso jaccandh hatth! ti. Such is an elephant, blind men! Ekaccna jaccandhna hatthissa naguha dassesi: To some of those congenitally blind he showed the top of the elephant's tail, (saying): Ediso jaccandh hatth! ti. Such is an elephant, blind men! Ekaccna jaccandhna hatthissa vladhi dassesi: To some of those congenitally blind he showed the tip of the elephant's tail, (saying): Ediso jaccandh hatth! ti. Such is an elephant, blind men! Atha kho bhikkhave so puriso jaccandhna hatthi dassetv, Then, monks, that man, having shown the elephant to those congenitally blind, yena so Rj tenupasakami, upasakamitv ta Rjna etad-avoca: went to the King, and after going he said this to the King: Diho kho tehi Deva jaccandhehi hatthi, Those congenitally blind have seen the elephant, your Majesty, yassa dni Devo kla maat ti. now is the time for whatever you are thinking, your Majesty. Atha kho bhikkhave so Rj yena te jaccandh tenupasakami, Then that King, monks, went to the congenitally blind, upasakamitv te jaccandhe etad-avoca: and after going he said this to those congenitally blind: Diho vo jaccandh hatth? ti. Did you see the elephant, blind men? Eva Deva diho no hatth ti. Yes, your Majesty, we did see the elephant. Vadetha jaccandh, Ediso hatth ti. Speak, blind men, (and say): Such is an elephant.

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Yehi bhikkhave jaccandhehi183 hatthissa ssa diha ahosi, Those congenitally blind who had seen the elephant's head, monks, te evam-hasu: Ediso deva hatthi seyyath pi kumbho ti. said this: Such is an elephant, your Majesty, he is like a pot. Yehi bhikkhave jaccandhehi hatthissa kao diho ahosi, Those congenitally blind who had seen the elephant's ear, monks, te evam-hasu: Ediso deva hatthi seyyath pi suppan ti. said this: Such is an elephant, your Majesty, he is like a winnowing fan. Yehi bhikkhave jaccandhehi hatthissa danto diho ahosi, Those congenitally blind who had seen the elephant's tusk, monks, te evam-hasu: Ediso deva hatthi seyyath pi phlo ti. said this: Such is an elephant, your Majesty, he is like a ploughshare. Yehi bhikkhave jaccandhehi hatthissa soo diho ahosi, Those congenitally blind who had seen the elephant's trunk, monks, te evam-hasu: Ediso deva hatthi seyyath pi nagals ti. said this: Such is an elephant, your Majesty, he is like a plough-pole. Yehi bhikkhave jaccandhehi hatthissa kyo diho ahosi, Those congenitally blind who had seen the elephant's body, monks, te evam-hasu: Ediso deva hatthi seyyath pi koho ti. said this: Such is an elephant, your Majesty, he is like a store-house Yehi bhikkhave jaccandhehi hatthissa pdo diho ahosi, Those congenitally blind who had seen the elephant's leg, monks, te evam-hasu: Ediso deva hatthi seyyath pi thno ti. said this: Such is an elephant, your Majesty, he is like a pillar. Yehi bhikkhave jaccandhehi hatthissa satthi diho ahosi, Those congenitally blind who had seen the elephant's thighs, monks, te evam-hasu: Ediso deva hatthi seyyath pi udukkhalo ti. said this: Such is an elephant, your Majesty, he is like a mortar. Yehi bhikkhave jaccandhehi hatthissa naguha diha ahosi, Those congenitally blind who had seen the top of the elephant's tail, monks, te evam-hasu, Ediso deva hatthi seyyath pi musalo ti. said this: Such is an elephant, your Majesty, he is like a pestle.

183

Note the use of the instrumental of attendant circumstance here, more literally: those with congenital blindness.

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Yehi bhikkhave jaccandhehi hatthissa vladhi diho ahosi, Those congenitally blind who had seen the tip of the elephant's tail, monks, te evam-hasu, Ediso deva hatthi seyyath pi sammajjan ti, said this: Such is an elephant, your Majesty, he is like a broom, te: Ediso hatthi nediso hatthi; nediso hatthi ediso hatth ti, and they, (saying): Such is an elephant, such is not an elephant; such is not an elephant, such is an elephant, aam-aa muhhi sakhubhisu, hit each other with their fists, tena ca pana bhikkhave so rj attamano ahosi. and with that, monks, the King was pleased. Evam-eva kho bhikkhave aatitthiy paribbjak Just so, monks, wanderers from other sects andh acakkhuk attha na jnanti, anattha na jnanti, are blind, without vision, they do not know what is good, they do not know what is not good, Dhamma na jnanti, adhamma na jnanti. they do not know what is Dhamma, they do not know what is not Dhamma. Te attha ajnant, anattha ajnant, They, not knowing what is good, not knowing what is not good, Dhamma ajnant, adhamma ajnant, not knowing what is Dhamma, not knowing what is not Dhamma, bhaanajt kalahajt vivdpann live contending, quarelling, disputing, aam-aa mukhasatthi vitudant viharanti: attacking each other with sharp tongues, (saying): Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo ti. Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance:

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Imesu kira sajjanti, eke samaabrhma, Some ascetics and brhmaas, it seems, are attached to these (views), Viggayha184 na vivadanti jan ekagadassino ti. Having grasped ahold of it, they dispute, (like) people who see (only) one side.

6-5: Dutiyanntitthiyasutta (55) The Second Discourse about the Various Sectarians
Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena sambahul nntitthiy, Then at that time many and various sectarians, samaabrhmaaparibbjak Svatthiya paivasanti, ascetics, brhmaas, and wanderers were living at Svatth, nndihik nnkhantik nnrucik nndihinissayanissit: having various views, various likings, various tendencies, subject to dependence on various views, (such as):1. Santeke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sassato att ca loko ca The self and the world are eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 2. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Asassato att ca loko ca The self and the world are not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.
184

I take viggayha here as the absolutive to viggahati, with the meaning having taken up, grasped hold of. The Commentary explains that iva must be understood in the last pdayuga.

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3. Santeke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sassato asassato att ca loko ca The self and the world are eternal and not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 4. Santi paneke samaabrhman evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Neva sassato nsassato att ca loko ca The self and the world are neither eternal nor not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 5. Santeke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sayakato att ca loko ca The self and the world are made by oneself - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 6. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Parakato att ca loko ca The self and the world are made by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 7. Santeke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sayakato parakato att ca loko ca The self and the world are made by oneself and by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

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8. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Asayakro aparakro adhiccasamuppanno att ca loko ca The self and the world are neither made by oneself nor by another, but have arisen fortuitously - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 9. Santi paneke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 10. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Asassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 11. Santi paneke samaabrhman evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sassata asassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are eternal and not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 12. Santeke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Neva sassata nsassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are neither eternal nor not eternal

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- idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 13. Santi paneke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sayakata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are made by oneself - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 14. Santeke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Parakata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are made by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 15. Santi paneke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sayakata parakata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are made by oneself and by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 16. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Asayakra aparakra adhiccasamuppanna Pleasure and pain, the self and the world are neither made by oneself nor by another, sukhadukkha att ca loko ca but have arisen fortuitously - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

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Te bhaanajt kalahajt vivdpann They lived contending, quarelling, disputing, aam-aa mukhasatthi vitudant viharanti: attacking each other with sharp tongues, (saying): Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo ti. Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma. Atha kho sambahul bhikkh, pubbanhasamaya nivsetv, Then many monks, having dressed in the morning time, pattacvaram-dya, Svatthi piya pavisisu. after picking up their bowls and robes, entered Svatth for alms. Svatthiya piya caritv, pacchbhatta piaptapaikkant, And after walking for alms in Svatth, while returning from the alms-round after the meal, yena Bhagav tenupasakamisu, they went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: Idha bhante sambahul nntitthiy, Here, reverend Sir, many and various sectarians, samaabrhmaaparibbjak Svatthiya paivasanti, ascetics, brhmaas, and wanderers are living at Svatth, nndihik nnkhantik nnrucik nndihinissayanissit: having various views, various likings, various tendencies, subject to dependence on various views, (such as): 1. Santeke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sassato att ca loko ca The self and the world are eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

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2. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Asassato att ca loko ca The self and the world are not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 3. Santeke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sassato asassato att ca loko ca The self and the world are eternal and not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 4. Santi paneke samaabrhman evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Neva sassato nsassato att ca loko ca The self and the world are neither eternal nor not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 5. Santeke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sayakato att ca loko ca The self and the world are made by oneself - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 6. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Parakato att ca loko ca The self and the world are made by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

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7. Santeke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sayakato parakato att ca loko ca The self and the world are made by oneself and by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 8. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Asayakro aparakro adhiccasamuppanno att ca loko ca The self and the world are neither made by oneself nor by another, but have arisen fortuitously - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 9. Santi paneke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 10. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Asassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 11. Santi paneke samaabrhman evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sassata asassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are eternal and not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

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12. Santeke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Neva sassata nsassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are neither eternal nor not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 13. Santi paneke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sayakata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are made by oneself - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 14. Santeke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Parakata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are made by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 15. Santi paneke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sayakata parakata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are made by oneself and by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 16. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Asayakra aparakra adhiccasamuppanna Pleasure and pain, the self and the world are neither made by oneself nor by another, sukhadukkha att ca loko ca but have arisen fortuitously - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

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Te bhaanajt kalahajt vivdpann They live contending, quarelling, disputing, aam-aa mukhasatthi vitudant viharanti: attacking each other with sharp tongues, (saying): Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo ti. Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma. Aatitthiy bhikkhave paribbjak andh, acakkhuk, Wanderers from other sects, monks, are blind, without vision, attha na jnanti anattha na jnanti, they do not know what is good, they do not know what is not good, Dhamma na jnanti, adhamma na jnanti. they do not know what is Dhamma, they do not know what is not Dhamma. Te attha ajnant anattha ajnant, They, not knowing what is good, not knowing what is not good, Dhamma ajnant, adhamma ajnant, not knowing what is Dhamma, not knowing what is not Dhamma, bhaanajt kalahajt vivdpann live contending, quarelling, disputing, aam-aa mukhasatthi vitudant viharanti: attacking each other with sharp tongues, (saying): Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo ti. Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Imesu kira sajjanti, eke samaabrhma, Some ascetics and brhmaas, it seems, are attached to these (views), Antar va visdanti,185 appatv va tamogadhan-ti. Mid-term they sink back (depressed), not having attained a firm footing.

185

There is a play on the word visdati here, which can mean sinks, and is depressed.

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6-6: Tatiyanntitthiyasutta (56) The Third Discourse about the Various Sectarians
Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena sambahul nntitthiy, Then at that time many and various sectarians, samaabrhmaaparibbjak Svatthiya paivasanti, ascetics, brhmaas, and wanderers were living at Svatth, nndihik nnkhantik nnrucik nndihinissayanissit: having various views, various likings, various tendencies, subject to dependence on various views, (such as): 1. Santeke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sassato att ca loko ca The self and the world are eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 2. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Asassato att ca loko ca The self and the world are not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 3. Santeke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sassato asassato att ca loko ca The self and the world are eternal and not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

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4. Santi paneke samaabrhman evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Neva sassato nsassato att ca loko ca The self and the world are neither eternal nor not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 5. Santeke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sayakato att ca loko ca The self and the world are made by oneself - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 6. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Parakato att ca loko ca The self and the world are made by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 7. Santeke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sayakato parakato att ca loko ca The self and the world are made by oneself and by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 8. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Asayakro aparakro adhiccasamuppanno att ca loko ca The self and the world are neither made by oneself nor by another, but have arisen fortuitously - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

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9. Santi paneke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 10. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Asassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 11. Santi paneke samaabrhman evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sassata asassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are eternal and not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 12. Santeke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Neva sassata nsassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are neither eternal nor not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 13. Santi paneke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sayakata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are made by oneself - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

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14. Santeke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Parakata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are made by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 15. Santi paneke samaabrhma evavdino evadihino: There were some ascetics and brhmaas who were of this argument, this view: Sayakata parakata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are made by oneself and by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 16. Santi paneke samaabrhma evavdino evadihino: But there were some ascetics and brhmaas who were of this argument, this view: Asayakra aparakra adhiccasamuppanna Pleasure and pain, the self and the world are neither made by oneself nor by another, sukhadukkha att ca loko ca but have arisen fortuitously - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. Te bhaanajt kalahajt vivdpann They lived contending, quarelling, disputing, aam-aa mukhasatthi vitudant viharanti: attacking each other with sharp tongues, (saying): Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo ti. Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma. Atha kho sambahul bhikkh, pubbanhasamaya nivsetv, Then many monks, having dressed in the morning time, pattacvaram-dya, Svatthi piya pavisisu. after picking up their bowls and robes, entered Svatth for alms.

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Svatthiya piya caritv, pacchbhatta piaptapaikkant, and after walking for alms in Svatth, while returning from the alms-round after the meal, yena Bhagav tenupasakamisu, they went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: Idha bhante sambahul nntitthiy, Here, reverend Sir, many and various sectarians, samaabrhmaaparibbjak Svatthiya paivasanti, ascetics, brhmaas, and wanderers are living at Svatth, nndihik nnkhantik nnrucik nndihinissayanissit: having various views, various likings, various tendencies, subject to dependence on various views, (such as): 1. Santeke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sassato att ca loko ca The self and the world are eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 2. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Asassato att ca loko ca The self and the world are not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 3. Santeke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sassato asassato att ca loko ca The self and the world are eternal and not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

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4. Santi paneke samaabrhman evavdino evadihi no: But there are some ascetics and brhmaas who are of this argument, this view: Neva sassato nsassato att ca loko ca The self and the world are neither eternal nor not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 5. Santeke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sayakato att ca loko ca The self and the world are made by oneself - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 6. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Parakato att ca loko ca The self and the world are made by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 7. Santeke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sayakato parakato att ca loko ca The self and the world are made by oneself and by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 8. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Asayakro aparakro adhiccasamuppanno att ca loko ca The self and the world are neither made by oneself nor by another, but have arisen fortuitously - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

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9. Santi paneke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 10. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Asassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 11. Santi paneke samaabrhman evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sassata asassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are eternal and not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 12. Santeke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Neva sassata nsassata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are neither eternal nor not eternal - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 13. Santi paneke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sayakata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are made by oneself - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish.

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14. Santeke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Parakata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are made by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 15. Santi paneke samaabrhma evavdino evadihino: There are some ascetics and brhmaas who are of this argument, this view: Sayakata parakata sukhadukkha att ca loko ca Pleasure and pain, the self and the world are made by oneself and by another - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. 16. Santi paneke samaabrhma evavdino evadihino: But there are some ascetics and brhmaas who are of this argument, this view: Asayakra aparakra adhiccasamuppanna Pleasure and pain, the self and the world are neither made by oneself nor by another, sukhadukkha att ca loko ca but have arisen fortuitously - idam-eva sacca mogham-aan-ti. - this alone is the truth, (all) else is foolish. Te bhaanajt kalahajt vivdpann They live contending, quarelling, disputing, aam-aa mukhasatthi vitudant viharanti: attacking each other with sharp tongues, (saying): Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo ti. Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma. Aatitthiy bhikkhave paribbjak andh, acakkhuk, Wanderers from other sects, monks, are blind, without vision, attha na jnanti anattha na jnanti, they do not know what is good, they do not know what is not good,

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Dhamma na jnanti, adhamma na jnanti. they do not know what is Dhamma, they do not know what is not Dhamma. Te attha ajnant anattha ajnant, They, not knowing what is good, not knowing what is not good, Dhamma ajnant, adhamma ajnant, not knowing what is Dhamma, not knowing what is not Dhamma, bhaanajt kalahajt vivdpann live contending, quarelling, disputing, aam-aa mukhasatthi vitudant viharanti: attacking each other with sharp tongues, (saying): Ediso Dhammo nediso Dhammo; nediso Dhammo ediso Dhammo ti. Such is Dhamma, such is not Dhamma; such is not Dhamma, such is Dhamma. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Ahakrapasutya, paj parakrpasahit, This generation is intent on the I-maker, connected to the other-maker, Etad-eke nbbhaisu na na sallan-ti addasu. Some did not know that, and did not see: this is a dart. Eta-ca salla paicca186 passato, But seeing that dart is the cause, Aha karom ti na tassa hoti, There is no more I am the maker for him, Paro karot ti na tassa hoti. There is no more Another is the maker for him. Mnupet aya paj, mnaganth mnavinibandh, This generation is possessed by conceit, tied by conceit, bound by conceit, Dihisu srambhakath, Sasra ntivattat ti. Talking impetuously in regard to their views, Sasra has not been transcended.

186

Other editions read paikacca (or paigacca), as does the Commentary. However Udnavarga (27 -8) reads: Etat tu alya pratiyatya payato, which confirms the reading paicca.

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6-7: Subhtisutta (57) The Discourse about Subhti

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Subhti Then at that time venerable Subhti Bhagavato avidre nisinno hoti, was sitting not far away from the Gracious One, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, avitakkasamdhi sampanna. having attained a concentration free from thought. Addas kho Bhagav yasmanta Subhti avidre nisinna, The Gracious One saw venerable Subhti sat not far away, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, avitakkasamdhi sampanna. who had attained a concentration free from thought. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yassa vitakk vidhpit, For he who has dispelled thoughts, Ajjhatta suvikappit ases, Totally cut (them) off within himself without remainder,

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Ta sagam-aticca arpasa,187 Perceiving the formless (nibbna), beyond the shackle, Catuyogtigato na jtu-m-et ti.188 Having overcome the four yokes - he surely does not come (to birth again).

6-8: Gaiksutta (58) The Discourse about the Courtesan

Eva me suta: Thus I heard: eka samaya Bhagav Rjagahe viharati, at one time the Gracious One was dwelling near Rjagaha, Veuvane Kalandakanivpe. in Bamboo Wood, at the Squirrels' Feeding Place. Tena kho pana samayena Rjagahe dve pg, Then at that time in Rjagaha there were two gangs, aatariss gaikya sratt honti paibaddhacitt. who were impassioned with a certain courtesan, whose minds were bound. Bhaanajt kalahajt vivdpann, Contending, quarelling, and disputing, aam-aa pihi pi upakkamanti, lehi pi upakkamanti, they attacked each other with their hands, attacked with clods of earth, daehi pi upakkamanti, satthehi pi upakkamanti, attacked with sticks, attacked with swords, te tattha maraam-pi nigacchanti, maraamattam-pi dukkha. and there (and then) they underwent death, and pain like unto death. Atha kho sambahul bhikkh pubbanhasamaya nivsetv, Then many monks, having dressed in the morning time, pattacvaram-dya, Rjagaha piya pavisisu, after picking up their bowls and robes, entered Rjagaha for alms, Rjagahe piya caritv, pacchbhatta piaptapaikkant, and after walking for alms in Rjagaha, while returning from the alms-round after the meal,
187 188

Arpa, the formless, is defined as signifying nibbna in the Commentary here. There is another reading given in the Commentary, na jtim-eti, which might seem preferable, in which case the translation would run: does not come to birth (again).

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yena Bhagav tenupasakamisu, went to the Gracious One, upasakamitv Bhagavanta abhivdetv ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: Idha bhante Rjagahe dve pg, Here, reverend Sir, in Rjagaha there are two gangs, aatariss gaikya sratt paibaddhacitt. who are impassioned with a certain courtesan, whose minds are bound. Bhaanajt kalahajt vivdpann Contending, quarelling, and disputing, aam-aa pihi pi upakkamanti, lehi pi upakkamanti, they attack each other with their hands, attack with clods of earth, daehi pi upakkamanti, satthehi pi upakkamanti, attack with sticks, attack with swords, te tattha maraam-pi nigacchanti, maraamattam-pi dukkhan-ti. and there (and then) they undergo death, and pain like unto death. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi:189 on that occasion uttered this exalted utterance: Ya-ca patta ya-ca pattabba What has been attained, and what can be attained ubhayam-eta rajnukia turassnusikkhato. these two are strewn with dust, for that miserable one in (wrong) training. Ye ca sikkhsr slabbatajvitabrahmacariya-upahnasr Those who hold the training rules as the essence, or virtue and practices, (right) livelihood, celibacy, and attendance as the essence ayam-eko anto. this is one end.

189

It will be noted that the Udna that follows has very little to do with the prose introduction. One cant help feeling that there is some sort of mis-match here, and that the real occasion for the utterance has been lost. It is also worth pointing out that the Udna is in prose in this section, whereas most (if not all) are in verse, which casts further doubt on the authenticity of the Discourse as it stands.

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Ye ca evavdino: Natthi kmesu doso ti Those who say this: There is no fault in sense pleasures aya dutiyo anto. this is the second end. Iccete ubho ant kaasivahan, kaasiyo dihi vahenti. Thus these two ends promote the cemetery grounds, and the cemetery grounds promote (wrong) view. Ete te ubho ante anabhiya olyanti eke atidhvanti eke. Not having understood these two ends, some get stuck, some go too far. Ye ca kho te abhiya tatra ca nhesu tena ca na maisu190 But for those who have understood these, who were not in that, and because of that do not conceive (a conceit) Vaa tesa natthi papany ti. there is no Cycle (of Sasra) to be assigned for them.

6-9: Uptisutta (59) The Discourse about (Running) Beyond

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Bhagav rattandhakratimisya, Then at that time the Gracious One, in the darkness and dullness of the night, abbhokse nisinno hoti, telappadpesu jhyamnesu. was sitting in the open air, while the oil-lamps were burning. Tena kho pana samayena sambahul adhiptak Then at that time many moths tesu telappadpesu ptaparipta, rushing and falling down into those oil lamps, anaya pajjanti vyasana pajjanti. were coming to grief, were coming to ruin.
190

maati means to think, to conceive, but it means it here in a way that implies its cognate mna, conceit, hence the translation.

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Addas kho Bhagav te sambahule adhiptake The Gracious One saw those many moths tesu telappadpesu ptaparipta (who), rushing and falling down into those oil lamps, anaya pajjante vyasana pajjante. were coming to grief, were coming to ruin. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Uptidhvanti na sram-enti, They run beyond, not coming to the essential, Nava nava191 bandhana brhayanti, They cause new and fresh bonds to increase, Patanti pajjotam-ivdhiptak, Like moths that fall into the lamp, Dihe sute iti heke nivih ti. Some have settled thus on what is seen (or) heard.

6-10: Tathgatuppdasutta (60) The Discourse about the Arising of the Realised One
Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm nando Then at that time venerable nanda yena Bhagav tenupasakami, went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side.
191

Nava is translated with its synonymous meanings new & fresh.

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Ekamanta nisinno kho yasm nando Bhagavanta etad-avoca: While sat on one side venerable nanda said this to the Gracious One: Yvakva-ca bhante Tathgat loke nuppajjanti, For as long as the Realised Ones, reverend Sir, do not arise in the world, Arahanto Sammsambuddh, the Worthy Ones, the Perfect Sambuddhas, tva aatitthiy paribbjak sakkat honti, for that long the wanderers from other sects are venerated, garukat mnit pjit, lbh respected, revered, honoured, esteemed, and in receipt cvarapiaptasensanagilnappaccayabhesajjaparikkhrna. of robes, almsfood, dwellings, and medicinal requisites to help when sick. Yato ca kho bhante Tathgat loke uppajjanti, But when the Realised Ones, reverend Sir, do arise in the world, Arahanto Sammsambuddh, the Worthy Ones, the Perfect Sambuddhas, atha aatitthiy paribbjak asakkat honti then the wanderers from other sects are not venerated, agarukat amnit apjit anapacit, na lbh not respected, not revered, not honoured, not esteemed, and are not in receipt cvarapiaptasensanagilnappaccayabhesajjaparikkhrna. of robes, almsfood, dwellings, and medicinal requisites to help when sick. Bhagav yeva dni bhante sakkato garukato mnito pjito apacito, Now, reverend Sir, the Gracious One is venerated, respected, revered, honoured, esteemed, lbh cvarapiaptasensanagilnappaccayabhesajjaparikkhrna, and in receipt of robes, almsfood, dwellings, and medicinal requisites to help when sick, bhikkhusagho c ti. and (so is) the Community of monks. Evam-eta nanda yvakva-ca nanda Tathgat loke nuppajjanti Just so, nanda, for as long as the Realised Ones, nanda, do not arise in the world, Arahanto Sammsambuddh, the Worthy Ones, the Perfect Sambuddhas,

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tva aatitthiy paribbjak sakkat honti, for that long the wanderers from other sects are venerated, garukat mnit pjit apacit, lbh respected, revered, honoured, esteemed, and in receipt cvarapiaptasensanagilnappaccayabhesajjaparikkhrna. of robes, almsfood, dwellings, and medicinal requisites to help when sick. Yato ca kho nanda Tathgat loke uppajjanti, But when the Realised Ones, nanda, do arise in the world, Arahanto Sammsambuddh, the Worthy Ones, the Perfect Sambuddhas, atha aatitthiy paribbjak asakkat honti, then the wanderers from other sects are not venerated, agarukat mnit apjit anapacit, na lbh not respected, not revered, not honoured, not esteemed, and are not in receipt cvarapiaptasensanagilnappaccayabhesajjaparikkhrna. of robes, almsfood, dwellings, and medicinal requisites to help when sick. Tathgato va dni sakkato garukato mnito pjito apacito, lbh Now the Realised One is venerated, respected, revered, honoured, esteemed, and in receipt cvarapiaptasensanagilnappaccayabhesajjaparikkhrna, of robes, almsfood, dwellings, and medicinal requisites to help when sick, bhikkhusagho c ti. and (so is) the Community of monks. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Obhsati tva so kimi The glow worm shines forth Yva na uggamati pabhakaro, for as long as the light-maker (the sun) does not rise, Verocanamhi uggate, But when the brilliant one (the sun) has risen,

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Hatappabho hoti na cpi bhsati. The (glow worm's) light is destroyed, and does not shine forth. Eva obhsitam-eva takkikna In the same way the reasoners shine forth yva Sammsambuddh loke nuppajjanti. for as long as the Perfect Sambuddhas do not arise in the world. Na takkik sujjhanti na cpi svak, The reasoners are not purified, nor are their disciples, duddih na dukkh pamuccare ti.192 of wrong view, they are not released from suffering.

192

pamuccare is the 3rd person middle indicative of the passive verb pamuccati.

242

7: Cullavaggo The Chapter (including) the Short (Discourses) 7-1: Pahamabhaddiyasutta (61) The First Discourse about Bhaddiya
Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Sriputta Then at that time venerable Sriputta yasmanta Lakuakabhaddiya anekapariyyena was instructing, rousing, enthusing, and cheering Dhammiy kathya sandasseti samdapeti samuttejeti sampahaseti. venerable Bhaddiya the Dwarf in countless ways with a Dhamma talk. Atha kho yasmato Lakuakabhaddiyassa yasmat Sriputtena Then while venerable Bhaddiya the Dwarf was being instructed, anekapariyyena Dhammiy kathya sandassiyamnassa roused, enthused, and cheered by venerable Sriputta samdapiyamnassa samuttejiyamnassa sampahasiyamnassa, in countless ways with a Dhamma talk, anupdya savehi citta vimucci. his mind was freed from the pollutants without attachment. Addas kho Bhagav yasmanta Lakuakabhaddiya The Gracious One saw venerable Bhaddiya the Dwarf yasmat Sriputtena anekapariyyena Dhammiy kathya being instructed, roused, enthused, sandassiyamna samdapiyamna and cheered by venerable Sriputta samuttejiyamna sampahasiyamna, in countless ways with a Dhamma talk, anupdya savehi citta vimucamna. (and that) his mind was being freed from the pollutants without attachment.
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Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Uddha adho sabbadhi vippamutto Above, below, everywhere free, Ayam-aham-asm ti annupass, Not contemplating (the conceit) this I am, Eva vimutto, udatri ogha Free like this, having crossed over the flood Atiapubba apunabbhavy ti. Not crossed before, with no continuation in existence.

7-2: Dutiyabhaddiyasutta (62) The Second Discourse about Bhaddiya

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Sriputta, Then at that time venerable Sriputta, yasmanta Lakuakabhaddiya sekkha maamno, thinking that venerable Bhaddiya the dwarf was still a trainee, bhiyyosomattya anekapariyyena Dhammiy kathya was instructing, rousing, enthusing, and cheering him sandasseti samdapeti samuttejeti sampahaseti. in abundant and countless ways with a Dhamma talk. Addas kho Bhagav yasmanta Sriputta, The Gracious One saw venerable Sriputta,

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yasmanta Lakuakabhaddiya sekkha maamna, (who was) thinking that venerable Bhaddiya the dwarf was still a trainee, bhiyyosomattya anekapariyyena Dhammiy kathya instructing, rousing, enthusing, and cheering him sandassenta samdapenta samuttejenta sampahasenta. in abundant and countless ways with a Dhamma talk. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Acchecchi vaa byg nirsa, He has cut off the cycle, gone to the desireless, Visukkh sarit na sandati, Dried up, the stream no longer flows, Chinna193 vaa na vattati, Cut off, the cycle no longer rolls on, Esevanto dukkhass ti. Just this is the end of suffering.

7-3: Sattasutta (63) The Discourse about Clinging

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Svatthiy manuss yebhuyyena Then at that time almost all the people in Svatth kmesu ativela satt, ratt giddh gathit mucchit ajjhopann, clung exceedingly to sense pleasures, delighted, greedy, tied, infatuated, and indulgent,

193

BJT reads jinna, but this must be a mistake for chinna (the two characters are very similar in Sinhala); other editions read chinna; and the Commentary reads: upacchinna kammavaa na vattati na pavattati.

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sammattakajt kmesu194 viharanti. they dwelt having become completely intoxicated with sense pleasures. Atha kho sambahul bhikkh pubbanhasamaya nivsetv, Then many monks, having dressed in the morning time, pattacvaram-dya, Svatthi piya pavisisu. after picking up their bowl and robe, entered Svatth for alms, Svatthiya piya caritv, pacchbhatta piaptapaikkant, and after walking for alms in Svatth, while returning from the alms-round after the meal, yena Bhagav tenupasakamisu, went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: Idha bhante Svatthiy manuss yebhuyyena Here, reverend Sir, almost all the people in Svatth kmesu ativela satt, ratt giddh gathit mucchit ajjhopann, cling exceedingly to sense pleasures, delighted, greedy, tied, infatuated, and indulgent, sammattakajt kmesu viharant ti. they dwell having become completely intoxicated with sense pleasures. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Kmesu satt, kmasagasatt, Clinging to sense pleasures, clinging to the shackle of sense pleasures, Saojane195 vajjam-apassamn, Not seeing the fault in the fetters, Na hi jtu saojanasagasatt For sure those clinging to the shackle of the fetters Ogha tareyyu vipula mahantan-ti. Cannot cross over the wide and great flood.
194 195

This is the locative used with instrumental sense; see Syntax 171. I take saojane here as accusative plural, which is consonant with the other plurals in this verse.

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7-4: Dutiyasattasutta (64) The Second Discourse about Clinging

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Svatthiy manuss yebhuyyena Then at that time almost all the people in Svatth kmesu satt, ratt giddh gathit mucchit ajjhopann andhkat, clung to sense pleasures, delighted, greedy, tied, infatuated, indulgent and blinded, sammattakajt kmesu viharanti. they dwelt having become completely intoxicated with sense pleasures. Atha kho Bhagav, pubbanhasamaya nivsetv, Then the Gracious One, having dressed in the morning time, pattacvaram-dya, Svatthi piya pvisi. after picking up his bowl and robe, entered Svatth for alms. Addas kho Bhagav Svatthiy te manusse yebhuyyena The Gracious One saw that almost all the people in Svatth kmesu satte, giddhe gathite mucchite ajjhopanne andhkate, clung to sense pleasures, delighted, greedy, tied, infatuated, indulgent and blinded, sammattakajte kmesu viharante. and dwelt having become completely intoxicated with sense pleasures. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Kmandh jlasachann, tanhchadanachdit, Blinded by sense pleasure, covered with a net, covered over with the covering of craving,

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Pamattabandhun196 baddh, macch va kuminmukhe, Bound by (Mra) the heedless one's kin, like fish in the mouth of a trap, Jarmaraa gacchanti, vaccho khrpako va mtaran-ti. They go to old age and death, like a suckling calf to its mother.

7-5: Lakuakabhaddiyasutta (65) The Discourse about Bhaddiya the Dwarf

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Lakuakabhaddiyo Then at that time venerable Bhaddiya the Dwarf sambahulna bhikkhna pihito pihito close behind many monks yena Bhagav tenupasakami. went to the Gracious One. Addas kho Bhagav yasmanta Lakuakabhaddiya The Gracious One saw venerable Bhaddiya the Dwarf drato va sambahulna bhikkhna pihito pihito gacchanta, coming while still far away close behind many monks, dubbaa duddasika okoimaka, ugly, unsightly, and deformed, yebhuyyena bhikkhna paribhtarpa. whom almost all of the monks ignored. Disvna, bhikkh mantesi: Having seen (that), he addressed the monks, (saying): Passatha no tumhe bhikkhave eta bhikkhu Do you see, monks, that monk drato va sambahulna bhikkhna pihito pihito gacchanta coming while still far away close behind many monks,
196

Pamattabandhu is an epithet of Mra.

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dubbaa duddasika okoimaka ugly, unsightly, and deformed, yebhuyyena bhikkhna paribhtarpan?-ti. whom almost all of the monks ignore? Eva bhante, ti. Yes, reverend Sir. Eso bhikkhave bhikkhu mahiddhiko mahnubhavo. That monk, monks, is one of great power and great majesty. Na ca s sampatti sulabharp y tena bhikkhun asampannapubb, There is no well-gained attainment which has not been already attained by that monk, yassatthya kulaputt sammad-eva agrasm anagriya pabbajanti, (including) that good for which sons of good family rightly go forth from the home to the homeless life, tad-anuttara brahmacariyapariyosna, that unsurpassed conclusion to the spiritual life, dihe va dhamme saya abhi sacchikatv upasampajja viharat ti. and he dwells having known, directly experienced, and attained it himself in this very life. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Nelago197 setapacchdo, ekro vattat ratho, With faultless wheel, with a white covering, the one-spoked chariot rolls on, Angha passa yanta, chinnasota abandhanan-ti. See the untroubled one coming, who has cut off the stream, who is unbound.

197

BJT reads nelaggo here, as does the SHB Commentary. The Burmese texts and Commentaries read nelago as here; and Udnavarga (27-30) reads nelga. As the simile is about a chariot, we must take aga here as referring to a chariot wheel (see Abhidhnappadpik-k, comment to vs. 373: rathassa aga rathaga), though the allusion, of course, is to Bhaddiyas (materially) faulty and (spiritually) faultless limbs.

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7-6: Tahkkhayasutta (66) The Discourse about the Destruction of Craving

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Atakoao Then at that time venerable Atakoaa (Koaa, he-who-knows) Bhagavato avidre nisinno hoti, was sitting not far away from the Gracious One, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, attano tanhsakhayavimutti paccavekkhamno. reflecting on his own freedom through the complete destruction of craving. Addas kho Bhagav yasmanta Atakoaa The Gracious One saw venerable Atakoaa avidre nisinna, pallaka bhujitv, uju kya paidhya, sat not far away, after folding his legs crosswise, and setting his body straight, attano tanhsakhayavimutti paccavekkhamna. reflecting on his own freedom through the complete destruction of craving. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yassa ml cham198 natthi, pa natthi, kuto lat?199 For he who has no roots, no ground, and no leaves, how then creepers?

198

PED is wrong to state that cham is found only in oblique cases, here the Commentary defines it as nominative: cham pathav. 199 The Commentary wants to read: natthi lat, kuto pa? in its first explanation here, although it later allows the interpretation that follows the actual word order. Lat is regularly used as a synonym of tah, and that, especially given the nidna, is clearly the allusion, though the Commentary fails to note it.

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Ta dhra bandhan mutta - ko ta ninditum-arahati? That firm one free from bonds - who is worthy (enough) to blame him? Dev pi na pasasanti, Brahmun pi pasasito ti. The devas praise him, and he has also been praised by Brahma.

7-7: Papacakkhayasutta (67) The Discourse about the Destruction of Diversification

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Bhagav Then at that time the Gracious One attano papacasasakhpaha paccavekkhamno nisinno hoti. was sitting reflecting on his own giving up of signs of conceptual diversification. Atha kho Bhagav attano papacasasakhpaha viditv, Then the Gracious One, having understood his own giving up of signs of conceptual diversification, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yassa papac hiti ca natthi, He for whom there is no diversification and persistance, Sandna paligha-ca vtivatto, Who has transcended the tether and the obstacle, Ta200 nittaha muni caranta, The sage who lives without craving, Nvajnti sadevako pi loko ti. Is not despised by the world and its devas.

200

BJT reads ta ta here, against the metre, when the second ta is not read in the Commentary, and is not needed for the sense. ChS as here.

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7-8: Kaccnasutta (68) The Discourse about Kaccna

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena yasm Mahkaccno Then at that time venerable Mahkaccna Bhagavato avidre nisinno hoti, was sitting not far away from the Gracious One, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, kyagatya satiy ajjhatta spahitya. and was attending well to mindfulness related to his own body. Addas kho Bhagav yasmanta Mahkaccna avidre nisinna, The Gracious One saw venerable Mahkaccna was sitting not far away, pallaka bhujitv, uju kya paidhya, after folding his legs crosswise, and setting his body straight, kyagatya satiy ajjhatta spahitya. and was attending well to mindfulness related to his own body. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Yassa siy sabbad sati For he who will be always and continually Satata kyagat upahit, Attending to mindfulness relating to the body, (thinking):

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No cassa,201 no ca me siy, There might not be, and there might not be for me, Na bhavissati na, ca me bhavissati, There will not be, and there will not be for me, Anupubbavihr tattha so He who dwells in those gradual (stages) in that place Kleneva tare visattikan-ti.202 Can surely, at the right time, cross over clinging.

7-9: Udapnasutta (69) The Discourse about the Well

Eva me suta: Thus I heard: eka samaya Bhagav Mallesu crika caramno at one time the Gracious One was walking on walking tour amongst the Mallas mahat Bhikkhusaghena saddhi with a great Community of monks yena Thna nma Mallna brhmaagmo tad-avasari. and arrived at the brhmaa village of the Mallas called Thna. Assosu kho Thneyyak brhmaagahapatik:203 The brhmaa householders of Thna heard: Samao khalu bho Gotamo Sakyaputto The ascetic Gotama, the son of the Sakyans Sakyakul pabbajito, Mallesu crika caramno who has gone forth from the Sakyan clan, is walking on walking tour amongst the Mallas

201

The Commentary in both explanations offered here, seems to be taking assa as referring to the past, but this is not really acceptable, as assa must be an optative, and therefore relates to a possible future, in parallel to the next line. cf. Udnavarga (15-4) which reads: No ca syn no ca me syn. 202 The Commentary reads ce in cassa; but the natural syntax of the line suggests that the word is the conjunctive ca, not ce; cf. the Udnavarga line quoted in the previous note. 203 The Commentary explains brhmaagahapatik as a dvanda compound brhma ca gahapatik ca, and goes on to state that the gahapatik were of the vess class, but this goes very much against the clear reference in the discourse to it being a brhmaa village. It seems better therefore to take the compound as a kammadhraya, as in the translation here. Almost certainly the reason for trying to prevent the monks using the well is that they were viva, classless, and therefore considered polluting to the class-conscious brhmaas.

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mahat Bhikkhusaghena saddhi Thna anuppatto ti, with a great Community of monks and has arrived at Thna, udapna tiassa ca bhusassa204 ca yva mukhato presu: and they completely filled the well to the top with grass and chaff, (thinking): M te muak samaak pnya apas ti. May these shaveling ascetics not drink (our) drinking water. Atha kho Bhagav magg okkamma Then the Gracious One, having gone down from the road, yena aatara rukkhamla tenupasakami, went to the root of a certain tree, upasakamitv, paatte sane nisdi. and after going, he sat down on the prepared seat. Nisajja kho Bhagav yasmanta nanda mantesi: While sat the Gracious One addressed venerable nanda, (saying): Igha me tva nanda etamh udapn pnya har ti. Come now, nanda, bring drinking water from that well. Eva vutte, yasm nando Bhagavanta etad-avoca: After that was said, venerable nanda said this to the Gracious One: Idni so bhante udapno Thneyyakehi brhmaagahapatikehi Now the well, reverend Sir, has been filled to the top with grass and chaff tiassa ca bhusassa ca yva mukhato purito: by the brhmaa householders of Thna, (thinking): M te muak samaak pnya apas ti. May these shaveling ascetics not drink (our) drinking water. Dutiyam-pi kho Bhagav yasmanta nanda mantesi: For a second time the Gracious One addressed venerable nanda, (saying): Igha me tva nanda etamh udapn pnya har ti. Come now, nanda, bring drinking water from that well. Eva vutte, yasm nando Bhagavanta etad-avoca: After that was said, venerable nanda said this to the Gracious One: Idni so bhante udapno Thneyyakehi brhmaagahapatikehi Now the well, reverend Sir, has been filled to the top with grass and chaff

204

The genitive is being used in the sense of the instrumental here.

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tiassa ca bhusassa ca yva mukhato purito: by the brhmaa householders of Thna, (thinking): M te muak samaak pnya apas ti. May these shaveling ascetics not drink (our) drinking water. Tatiyam-pi kho Bhagav yasmanta nanda mantesi: For a third time the Gracious One addressed venerable nanda, (saying): Igha me tva nanda etamh udapn pnya har ti. Come now, nanda, bring drinking water from that well. Eva bhante, ti kho yasm nando Bhagavato paissutv, Yes, reverend Sir, said venerable nanda, and after replying to the Gracious One, patta gahetv, yena so udapno tenupasakami. and taking the bowl, he went to the well. Atha kho so udapno yasmante nande upasakamante, Then as venerable nanda was going to that well, sabba ta tia-ca bhusa-ca mukhato ovamitv, all the grass and chaff was thrown away from the top (of the well), acchassa udakassa anvilassa vippasannassa, and it stood full of transparent, undisturbed, clear water, yva mukhato pruto vissandento mae ahsi. to the top so that one might think it was overflowing. Atha kho yasmato nandassa etad-ahosi: Then it occurred to venerable nanda: Acchariya vata bho, abbhuta vata bho, Surely it is wonderful, surely it is marvellous, Tathgatassa mahiddhikat mahnubhvat, the Realised One's great power and great majesty, aya hi so udapno mayi upasakamante, in that as I was going to that well, sabba ta tia-ca bhusa-ca mukhato ovamitv, all the grass and chaff was thrown away from the top (of the well), acchassa udakassa anvilassa vippasannassa, and it stood full of transparent, undisturbed, clear water, yva mukhato pruto vissandento mae ahs ti. to the top so that one might think it was overflowing.

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Pattena pnya dya yena Bhagav tenupasakami, After taking drinking water with a bowl he went to the Gracious One, upasakamitv, Bhagavanta etad-avoca: and after going, he said this to the Gracious One: Acchariya bhante, abbhuta bhante, It is wonderful, reverend Sir, it is marvellous, reverend Sir, Tathgatassa mahiddhikat mahnubhvat, the Realised One's great power and great majesty, aya hi so udapno mayi upasakamante, in that as I was going to that well, sabba ta tia-ca bhusa-ca mukhato ovamitv, all the grass and chaff was thrown away from the top (of the well), acchassa udakassa anvilassa vippasannassa, and it stood full of transparent, undisturbed, clear water, yva mukhato pruto vissandento mae ahs. to the top so that one might think it was overflowing. Pivatu Bhagav pnya! Pivatu Sugato pnyan!-ti. Please drink the drinking water, Gracious One! Please drink the drinking water, Fortunate One! Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Ki kayir udapnena, p ce sabbad siyu? What will he do with a well, if there will be water at all times? Tahya mlato205 chetv, kissa pariyesana care ti. Having cut off craving at the root, who will go about seeking?

205

This is the ablative at point which, which is parallel to the locative, mle chetv which would have exactly the same meaning.

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7-10: Udenasutta (70) The Discourse about Udena

Eva me suta: Thus I heard: eka samaya Bhagav Kosambiya viharati, Ghositrme. at one time the Gracious One was dwelling near Kosamb, in Ghosita's Monastery. Tena kho pana samayena Rao Udenassa uyynagatassa,206 Then at that time when King Udena had gone to the pleasure park, antepura daha hoti, the inner quarters (of the palace) were burnt down, paca ca itthisatni klakatni honti Smvatippamukhni. and five hundred women died with (Queen) Smvat at their head. Atha kho sambahul bhikkh pubbanhasamaya nivsetv, Then many monks, having dressed in the morning time, pattacvaram-dya, Kosambi piya pavisisu, after picking up their bowl and robe, entered Kosamb for alms, Kosambi piya caritv, pacchbhatta piaptapaikkant, and after walking for alms in Kosamb, while returning from the alms-round after the meal, yena Bhagav tenupasakamisu, went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho te bhikkh Bhagavanta etad-avocu: While sat on one side those monks said this to the Gracious One: Idha bhante Rao Udenassa uyynagatassa, antepura daha, Here, reverend Sir, when King Udena had gone to the pleasure park, the inner quarters (of the palace) were burnt down, paca va itthisatni klakatni honti Smvatippamukhni. and five hundred women died with (Queen) Smvat at their head. Tsa bhante upsikna k gati, ko abhisamparyo? ti What is the destination of the female lay followers, reverend Sir, what is their future state?

206

I take the phrase Rao Udenassa uyynagatassa, as a genitive absolute.

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Santettha bhikkhave upsikyo sotpann, There are in this, monks, female lay followers who are stream-enterers, santi angminiyo, santi sakadgminiyo, there are once-returners, there are non-returners, - sabb t bhikkhave upsikyo anipphal1 klakat ti. - none of those female lay followers died, monks, without (having attained some) result. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Mohasambandhano loko, bhabbarpo va dissati,2 The world, in bondage to delusion, is looked on as being beautiful, Upadhisambandhano blo, tamas parivrito. The fool, in bondage to cleaving, is surrounded by darkness. Sassato-r-iva khyati,3 passato natthi kicanan-ti. It seems like it is eternal, (but) there is nothing (to hold to) for the one who sees.

________________________
1

Anipphala is a double negative, which sometimes occurs in Pi in emphatic sense. More literally the sentence reads: all of those lay disciples died, monks, not without (having attained some) result. 2 SED gives the following definitions for bhavyarpa: good figure or form; handsome, beautiful - which seems appropriate here. 3 BJT reads Sassati viva khyati, in the last line, which is grammatically incorrect. This verse, especially the last line, is very difficult, the translation follows the main Commentarial explanation, with the addition of but in brackets to give it some sort of sense. Khyati is a passive verb, and cannot be in construction with the nominative blo. The line passato natthi kicana, recurs in 8.2 below. That the tradition has also found the lines difficult is shown by the readings in the Sanskrit, Divyvadna, pg 534, reads: Mohasavardhano loko bhavyarpa iva dyate Upadhibandhan bls tamas parivrit Asat sad iti payanti payat nsti kicanam. Udnavarga (27.6) reads: Moasabandhano loko bhavyarpa iva dyate, Upadhbandhan bls tamas parivrit, Asat sad iva dyate payato nsti kicanam. There is also a reading bhavarpo va dissati in the Commentary.

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8: Paligmiyavaggo The Chapter (including the Discourse) about the Pal Villagers 8-1: Pahamanibbnasutta (71) The First Discourse about Nibbna
Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Bhagav bhikkh Nibbnapaisayuttya Then at that time the Gracious One was instructing, rousing, enthusing, and cheering Dhammiy kathya sandasseti samdapeti samuttejeti sampahaseti. the monks with a Dhamma talk connected with Emancipation. Te ca bhikkh ah katv, manasikatv, Those monks, after making it their goal, applying their minds, sabba cetaso samannharitv, ohitasot dhamma suanti. considering it with all their mind, were listening to Dhamma with an attentive ear. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Atthi bhikkhave tad-yatana, There is that sphere, monks, yattha neva pahav, na po, na tejo, na vyo, where there is no earth, no water, no fire, no air, na ksnacyatana, na vinacyatana, no sphere of infinite space, no sphere of infinite consciousness, na kicayatana, na nevasansayatana, no sphere of nothingness, no sphere of neither perception nor non-perception, nya loko, na paraloko, na ubho Candimasuriy. no this world, no world beyond, neither Moon nor Sun.

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Tatrpha bhikkhave neva gati vadmi, There, monks, I say there is surely no coming, na gati, na hiti, na cuti, na upapatti. no going, no persisting, no passing away, no rebirth. Appatiha appavatta anrammaam-eveta, It is quite without support, unmoving, without an object, - esevanto dukkhass ti.207 - just this is the end of suffering.

8-2: Dutiyanibbnasutta (72) The Second Discourse about Nibbna

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Bhagav bhikkh Nibbnapaisayuttya Then at that time the Gracious One was instructing, rousing, enthusing, and cheering Dhammiy kathya sandasseti samdapeti samuttejeti sampahaseti. the monks with a Dhamma talk connected with Emancipation. Te ca bhikkh ah katv, manasikatv, Those monks, after making it their goal, applying their minds, sabba cetaso samannharitv, ohitasot dhamma suanti. considering it with all their mind, were listening to Dhamma with an attentive ear. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance:
207

This udna is nicely summarized in the Udnavarga (Nirvavarga 26-24, 25): Abhijnmy aha sthna yatra bhta na vidyate. Nka na ca vijna, na srya candram na ca; Naivgatir na ca gatir, nopapatti cyutir na ca. Apratiham anlamba - dukhnta sa nirucyate. That place where the elements are not found I know. There is neither space nor consciousness, no sun nor moon; No coming, no going, no rebirth, no passing away. It is without support or object - this is called the end of suffering.

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Duddasa anata nma, na hi sacca sudassana, What is called the uninclined (Emancipation) is hard to see, for it is not easy to see the truth, Paividdh tanh jnato, passato natthi kicanan-ti. For the one who knows, who has penetrated craving, for the one who sees there is nothing (no defilements).

8-3: Tatiyanibbnasutta (73) The Third Discourse about Nibbna

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Bhagav bhikkh Nibbnapaisayuttya Then at that time the Gracious One was instructing, rousing, enthusing, and cheering Dhammiy kathya sandasseti samdapeti samuttejeti sampahaseti. the monks with a Dhamma talk connected with Emancipation. Te ca bhikkh ah katv, manasikatv, Those monks, after making it their goal, applying their minds, sabba cetaso samannharitv, ohitasot dhamma suanti. considering it with all their mind, were listening to Dhamma with an attentive ear. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Atthi bhikkhave ajta abhta akata asakhata. There is, monks, an unborn, unbecome, unmade, unconditioned. No ce ta bhikkhave abhaviss ajta abhta If, monks there were not that unborn, unbecome, akata asakhata, na-y-idha jtassa bhtassa unmade, unconditioned, you could not know an escape here

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katassa sakhatassa208 nissaraa payetha. from the born, become, made, and conditioned. Yasm ca kho bhikkhave atthi ajta abhta But because there is an unborn, unbecome, akata asakhata, tasm jtassa bhtassa unmade, unconditioned, therefore you do know an escape katassa sakhatassa nissaraa payat ti.209 from the born, become, made, and conditioned.

8-4: Catutthanibbnasutta (74) The Fourth Discourse about Nibbna

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tena kho pana samayena Bhagav bhikkh Nibbnapaisayuttya Then at that time the Gracious One was instructing, rousing, enthusing, and cheering Dhammiy kathya sandasseti samdapeti samuttejeti sampahaseti. the monks with a Dhamma talk connected with Emancipation. Te ca bhikkh ah katv, manasikatv, Those monks, after making it their goal, applying their minds, sabba cetaso samannharitv, ohitasot dhamma suanti. considering it with all their mind, were listening to Dhamma with an attentive ear. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance:

208 209

The genitive here is being used in the sense of the ablative, which is the more logical construction. Udnavarga (Nirvavarga, 26-21): Ajte sati jtasya vaden nisaraa sad. Asaskta ca sapaya sasktt parimucyate. (Because) there is an unborn, there is always an escape from the born, I say. Seeing the unconditioned he is freed from the conditioned.

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Nissitassa calita, anissitassa calita natthi. For the dependent there is agitation, for the independent there is no agitation. Calite asati210 passaddhi, passaddhiy sati nati na hoti. When there is no agitation there is calm, when there is calm there is no inclining. Natiy asati, gati gati na hoti. When there is no inclining, there is no coming or going. gati gatiy asati, cutupapto na hoti. When there is no coming or going, there is no passing away and rebirth. Cutupapte asati, nevidha na hura na ubhayam-antare When there is no passing away and rebirth, there is no here or hereafter or in between the two - esevanto dukkhass ti. 211 - just this is the end of suffering.

8-5: Cundasutta (75) The Discourse about Cunda

Eva me suta: Thus I heard: eka samaya Bhagav Mallesu crika caramno at one time the Gracious One was walking on walking tour amongst the Mallas mahat Bhikkhusaghena saddhi, yena Pv tad-avasari. with a great Community of monks, and arrived at Pva. Tatra suda Bhagav Pvya viharati, There the Gracious One dwelt near Pva, Cundassa kammraputtassa212 ambavane. in Cunda the smith's mango wood. Assosi kho Cundo kammraputto: Cunda the smith heard:
210 211

Notice the series of locative absolutives in these lines. At SN 35:87 the teaching contained in this udna is given by Ven. Mahcunda to Ven. Channa just before the latter commits suicide. Udnavarga (Nirvavarga 26-20): Aniritasycalita prasrabdhi ceha vidyate, Na gatir na cyuti caiva - dukhasynto nirucyate. The independent has no agitation, he understands (true) calm here. There is neither going nor passing away - it is called the end of suffering. 212 Note that -putta- is pleonastic here, and doesnt need translating as kammraputta = kammra; see PED, putta 2. Otherwise we could take it as a surname, and write Cunda Kammraputta; or translate it and write Cunda Smithson.

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Bhagav kira Mallesu crika caramno The Gracious One, it seems, is walking on walking tour amongst the Mallas mahat Bhikkhusaghena saddhi, Pva anuppatto, with a great Community of monks, and has arrived at Pva, Pvya viharati mayha ambavane ti. and is dwelling near Pva, in my mango wood. Atha kho Cundo kammraputto yena Bhagav tenupasakami, Then Cunda the smith went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinna kho Cunda kammraputta Bhagav While Cunda the smith sat on one side the Gracious One Dhammiy kathya sandassesi samdapesi samuttejesi sampahasesi. instructed, roused, enthused, and cheered him with a Dhamma talk. Atha kho Cundo kammraputto Bhagavat, Then Cunda the smith, having been instructed, Dhammiy kathya sandassito samdapito samuttejito sampahasito, roused, enthused, and cheered by the Gracious One with a Dhamma talk, Bhagavanta etad-avoca: said to the Gracious One: Adhivsetu me bhante Bhagav May the Gracious One consent, reverend Sir, to me svtanya bhatta saddhi Bhikkhusaghen ti. (offering him) a meal on the morrow, together with the Community of monks. Adivsesi Bhagav tuhbhvena. The Gracious One consented by maintaining silence. Atha kho Cundo kammraputto Bhagavato adhivsana viditv, Then Cunda the smith, having understood the Gracious One's consent, uhysan, Bhagavanta abhivdetv padakkhia katv, pakkmi. after rising from his seat, worshipping and circumambulating the Gracious One, went away.

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Atha kho Cundo kammraputto tass rattiy accayena, Then with the passing of that night, Cunda the smith, sake nivesane pata khdanya bhojanya paiydpetv, in his own residence, having had excellent comestibles and edibles made ready, pahta-ca skaramaddava, and an abundance of tender pork, Bhagavato kla rocpesi: Klo bhante nihita bhattan-ti. had the time accounced to the Gracious One, (saying): It is time, reverend Sir, the meal is ready. Atha kho Bhagav, pubbanhasamaya nivsetv, Then the Gracious One, having dressed in the morning time, pattacvaram-dya, saddhi Bhikkhusaghena, after picking up his bowl and robe, together with the Community of monks, yena Cundassa kammraputtassa nivesana tenupasakami, went to Cunda the smith's residence, upasakamitv, paatte sane nisdi. and after going, he sat down on the prepared seat. Nisajja kho Bhagav Cunda kammraputta mantesi: Having sat down the Gracious One addressed Cunda the smith, (saying): Ya te Cunda skaramaddava paiyatta tena ma parivisa, Serve me with the tender pork you have prepared, Cunda, ya panaa khdanya bhojanya paiyatta but serve the Community of monks with the other comestibles and edibles tena Bhikkhusagha parivisti. which have been prepared. Eva bhante, ti kho Cundo kammraputto Bhagavanta paissutv, Yes, reverend Sir, said Cunda the smith, and after replying to the Gracious One, ya ahosi skaramaddava paiyatta, tena Bhagavanta parivisi, he served the Gracious One with the tender pork that had been prepared, ya panaa khdanya bhojanya paiyatta but served the Community of monks with the other comestibles and edibles tena Bhikkhusagha parivisi. which had been prepared.

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Atha kho Bhagav Cunda kammraputta mantesi: Then the Gracious One addressed Cunda the smith, (saying): Ya te Cunda skaramaddava avasiha ta sobbhe nikhahi, Throw that left over tender pork into a pit, Cunda, nha ta Cunda passmi, (for) I do not see, Cunda, sadevake loke samrake sabrahmake, in the world with its devas, Mra, and Brahm, sassamaabrhmaiy pajya sadevamanussya, in this generation with its ascetics and brhmaas, princes and men, yassa ta paribhutta samm parima gaccheyya, one who, having eaten it, could completely digest it, aatra Tathgaten ti. except for a Realised One. Eva bhante, ti kho Cundo kammraputto Bhagavato paissutv, Yes, reverend Sir, said Cunda the smith, and after replying to the Gracious One, ya ahosi skaramaddava avasiha ta sobbhe nikhaitv, and throwing what was left over of that tender pork into a pit, yena Bhagav tenupasakami, he went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinna kho Cunda kammraputta Bhagav, While sat on one side the Gracious One, Dhammiy kathya sandassetv samdapetv after instructing, rousing, enthusing, and cheering samuttejetv sampahasetv, uhysan, pakkmi. Cunda the smith with a Dhamma talk, having risen from the seat, went away. Atha kho Bhagavato, Cundassa kammraputtassa bhatta bhuttvissa, Then for the Gracious One, after eating Cunda the smith's food, kharo bdho uppajji, lohitapakkhandik, a painful affliction arose, dysentery, bh vedan vattanti mraantik. and strong feelings occurred, such as end in death.

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Tatra suda Bhagav sato sampajno adhivsesi avihaamno. There the Gracious One, mindfully, with full awareness, bore (those pains) without being troubled. Atha kho Bhagav yasmanta nanda mantesi: Then the Gracious One addressed venerable nanda, (saying): ym' nanda yena Kusinr tenupasakamissm ti. Come, nanda, let us go to Kusinra. Eva bhante, ti kho yasm nando Bhagavato paccassosi. Yes, reverend Sir, venerable nanda replied to the Gracious One. Cundassa bhatta bhujitv kammrass ti me suta, Having eaten Cunda the smith's food, so I have heard, bdha saphus Dhro pabha mraantika. The Firm One experienced a very strong affliction, such as ends in death. Bhuttassa ca skaramaddavena, For the Teacher, who had eaten tender pork, Bydhippabho udapdi Satthuno. A very strong sickness arose. Viriccamno Bhagav avoca: While (still) purging the Gracious One said: Gacchmaha Kusinra nagaran -ti. I (will) go to the city of Kusinra. Atha kho Bhagav magg okkamma Then the Gracious One, having gone down from the road, yenaatara rukkhamla tenupasakami, went to the root of a certain tree, upasakamitv yasmanta nanda mantesi: and after going, he addressed venerable nanda, (saying): Igha me tva nanda catuggua saghi papehi, Come now, nanda, prepare the outer robe folded in four for me, kilantosmi nanda nisdissm ti. I am weary, nanda, and will sit down.

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Eva bhante, ti kho yasm nando Bhagavato paissutv, Yes, reverend Sir, said venerable nanda, and after replying to the Gracious One, catugguna saghi papesi, nisdi Bhagav paatte sane. he prepared the outer robe folded in four, and the Gracious One sat down on the prepared seat. Nisajja kho Bhagav yasmanta nanda mantesi: While sat the Gracious One addressed venerable nanda, (saying): Igha me tva nanda pnya hara, Come now, nanda, bring drinking water, pipsitosmi nanda pivissm ti. I am thirsty, nanda, and will drink. Eva vutte, yasm nando Bhagavanta etad-avoca: After that was said, venerable nanda said this to the Gracious One: Idni bhante pacamattni sakaasatni atikkantni, Just now, reverend Sir, five hundred wagons have passed by, ta cakkacchinna udaka paritta luita vila sandati. and the little water that flows, having been churned by the wheels, is stirred up and disturbed. Aya bhante Kukutth nad avidre, The Kukutth river is not far away, acchodak stodak stodak setodak supatitth ramay, with transparent water, agreeable water, cool water, pure water, with beautiful banks, a delightful (place), ettha Bhagav pnya-ca pivissati gattni ca stikarissat ti. there the Gracious One can drink drinking water, and can cool his limbs. Dutiyam-pi kho Bhagav yasmanta nanda mantesi: For a second time the Gracious One addressed venerable nanda, (saying): Igha me tva nanda pnya hara, Come now, nanda, bring drinking water, pipsitosmi nanda pivissm ti. I am thirsty, nanda, and will drink. Dutiyam-pi kho yasm nando Bhagavanta etad-avoca: For a second time venerable nanda said this to the Gracious One:

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Idni bhante pacamattni sakaasatni atikkantni, Just now, reverend Sir, five hundred wagons have passed by, ta cakkacchinna udaka paritta luita vula sandati. and the little water that flows, having been churned by the wheels, is stirred up and disturbed. Aya bhante kukutth nad avidre, The Kukutth river is not far away, acchodak stodak stodak setodak supatitth ramay, with transparent water, agreeable water, cool water, pure water, with beautiful banks, a delightful (place), ettha Bhagav pnya-ca pivissati gattni ca stikarissat ti. there the Gracious One can drink drinking water, and can cool his limbs. Tatiyam-pi kho Bhagav yasmanta nanda mantesi: For a third time the Gracious One addressed venerable nanda, (saying): Igha me tva nanda pnya hara, Come now, nanda, bring drinking water, pipsitosmi nanda pivissm ti. I am thirsty, nanda, and will drink. Eva bhante, ti kho yasm nando Bhagavato paissutv Yes, reverend Sir, said venerable nanda, and after replying to the Gracious One, patta gahetv, yena s nad tenupasakami. and taking the bowl, he went to the river. Atha kho s nad cakkacchinn paritt luit vil sandamn, Then that little river that was flowing, which had been churned by the wheels, and was stirred up and disturbed, yasmante nande upasakamante, acch vippasann anvil sandati. as venerable nanda was going, flowed transparent, clear, and undisturbed. Atha kho yasmato nandassa etad-ahosi: Then it occurred to venerable nanda: Acchariya vata bho, abbhuta vata bho, Surely it is wonderful, surely it is marvellous, Tathgatassa mahiddhikat mahnubhvat, the Realised One's great power and great majesty,

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aya-hi s nad cakkacchinn paritt luit vil sandamn, in that that little river that is flowing, which has been churned by wheels, and is stirred up and disturbed, mayi upasakamante, acch vippasann anvil sandat ti. as I was going, flowed transparent, clear, and undisturbed. Pattena pnya dya yena Bhagav tenupasakami, After taking a bowl of drinking water he went to the Gracious One, upasakamitv Bhagavanta etad-avoca: and after going, he said this to the Gracious One: Acchariya bhante, abbhuta bhante, It is wonderful, reverend Sir, it is marvellous, reverend Sir, Tathgatassa mahiddhikat mahnubhvat, the Realised One's great power and great majesty, aya-hi s bhante nad cakkacchinn paritt luit vil sandamn, in that that little river that is flowing, which has been churned by wheels, and is stirred up and disturbed, mayi upasakamante, acch vippasann anvil sandati. as I was going, flowed transparent, clear, and undisturbed. Pivatu Bhagav pnya! Pivatu Sugato pnyan!-ti. Please drink the drinking water, Gracious One! Please drink the drinking water, Fortunate One! Atha kho Bhagav pnya apsi. Then the Gracious One drank the drinking water. Atha kho Bhagav mahat Bhikkhusaghena saddhi Then the Gracious One with a great Community of monks yena Kukutth nad tenupasakami, went to the river Kukutth, upasakamitv, Kukuttha nadi ajjhoghetv, and after going, and entering into the river Kukutth, nahtv ca pivitv ca paccuttaritv yena ambavana tenupasakami, bathing, and drinking, and coming back out, went to the mango wood, upasakamitv, yasmanta Cundaka mantesi: and after going, he addressed venerable Cundaka, (saying):

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Igha me tva Cundaka catuggua saghi papehi, Come now, Cundaka, prepare the outer robe folded in four for me, kilantosmi Cundaka nipajjissm ti. I am weary, Cundaka, and will lie down. Eva bhante, ti kho yasm Cundako Bhagavato paissutv, Yes, reverend Sir, said venerable Cundaka, and after replying to the Gracious One, catuggua saghi papesi. he prepared the outer robe folded in four. Atha kho Bhagav dakkhiena passena shaseyya kappesi, Then the Gracious One lay down on his right side in the lion's posture, pde pda accdhya sato sampajno uhnasaa manasikaritv. after placing one foot on the top of the other, mindfully, with full awareness, having applied his mind to the thought of rising. yasm pana Cundako tattheva Bhagavato purato nisdi. And venerable Cundaka sat down right there in front of the Gracious One. Gantvna Buddho nadika Kukuttha, The Awakened One, having gone to the little river Kukutth, Acchodaka stodaka vippasanna, Which had water that was transparent, pleasant, and clear, Oghi Satth sukilantarpo, The Teacher, very weary, entered (the river), Tathgato appaimodha loke. the Realised One, who is unmatched here in the world. Nahtv ca ptv cudatri Satth After washing and drinking, the Teacher came out, Purekkhato bhikkhugaassa majjhe, And in the middle of the group of monks, at the front, Satth pavatt Bhagavdha Dhamme, The Teacher, the Gracious One, having taught the Dhamma here, Upgami ambavana Mahesi. The Great Sage went to the mango wood.

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mantayi Cundaka nma bhikkhu: He addressed the monk called Cundaka, (saying): Catuggua patthara me nipajja,213 Spread out the lying (robe) folded in four for me, So codito Bhvitattena Cundo, Cunda, urged by the One with Developed Mind, Catuggua patthari khippam-eva. Very quickly spread (the robe) folded in four. Nipajji Satth sukilantarpo, The Teacher, very weary, lay down, Cundo pi tattha pamukhe nisd ti. With Cunda sat right there at the front. Atha kho Bhagav yasmanta nanda mantesi: Then the Gracious One addressed venerable nanda, (saying): Siy kho pan' nanda, It may be, nanda, Cundassa kammraputtassa koci vippaisra upadaheyya: that someone might cause remorse for the smith Cunda, (saying): Tassa te vuso Cunda albh, tassa te vuso Cunda dulladdha, There is no gain for you, friend Cunda, it is a poor gain for you, friend Cunda, yassa te Tathgato pacchima piapta bhujitv parinibbuto ti. in that the Realised One, after eating his last almsfood from you, attained Complete Emancipation. Cundassa nanda kammraputtassa eva vippaisro paivinodetabbo: (If) there is remorse for Cunda the smith, nanda, drive it out in this way, (saying): Tassa te vuso Cunda lbha, tassa te vuso Cunda suladdha, There is a gain for you, friend Cunda, it is a good gain for you, friend Cunda, yassa te Tathgato pacchima piapta bhujitv parinibbuto. in that the Realised One, after eating his last almsfood from you, attained Complete Emancipation.

213

The syntax here is very awkward, nipajja is apparently a present participle qualifying an unexpressed saghti.

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Sammukh meta vuso Cunda Bhagavato suta, I heard this face to face with the Gracious One, friend Cunda, sammukh paiggahita: I learned it face to face: Dveme piapt samasamaphal samasamavipk, There are these two almsfoods which have the same fruit, have the same result, aehi piaptehi214 mahapphalatar ca mahnisasatar ca. that is a greater fruit, a greater result than other almsfood. Katame dve? Which two? Ya-ca piapta bhujitv, Tathgato That almsfood which, after eating, the Realised One anuttara Sammsambodhi abhisambujjhati; awakens to the unsurpassed Perfect Awakening; ya-ca piapta bhujitv, Tathgato and that almsfood which, after eating, the Realised One anupdisesya Nibbnadhtuy Parinibbyati.215 attains Complete Emancipation in the Emancipation-element which has no basis for attachment remaining. Ime dve piapt samasamaphal samasamavipk ativiya These are the two almsfoods which have the same excellent fruit, have the same excellent result, aehi piaptehi mahapphalatar ca mahnisasatar ca. that is a greater fruit, a greater result than other almsfood. yusavattanika yasmat Cundena Friend Cunda the smith has accumulated kammraputtena kamma upacita, a (good) deed that is conducive to long life, vaasavattanika yasmat Cundena friend Cunda the smith has accumulated kammraputtena kamma upacita, a (good) deed that is conducive to beauty,

214 215

Ablative of comparison. Note that in these constructions with the passive verb, the nominative (Tathgato) expresses the logical object of the verb (see Syntax 19).

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sukhasavattanika yasmat Cundena friend Cunda the smith has accumulated kammraputtena kamma upacita, a (good) deed that is conducive to happiness, yasasavattanika yasmat Cundena friend Cunda the smith has accumulated kammraputtena kamma upacita, a (good) deed that is conducive to fame, saggasavattanika yasmat Cundena friend Cunda the smith has accumulated kammraputtena kamma upacita, a (good) deed that is conducive to heaven, dhipateyyasavattanika yasmat Cundena friend Cunda the smith has accumulated kammraputtena kamma upacitan-ti. a (good) deed that is conducive to sovereignty. Cundassa nanda kammraputtassa (If) there is remorse for Cunda the smith, nanda, eva vippaisro paivinodetabbo! ti you should drive it out in this way! Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Dadato pua pavahati, For the one who gives merit is increased, Saamato vera na cyati. From restraint hatred is not accumulated. Kusalo ca jahti ppaka, The skilful one gives up what is bad, Rgadosamohakkhay sa nibbuto ti. Through the destruction of passion, hatred, and delusion, he is emancipated.

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8-6: Paligmiyasutta (76) The Discourse about the Pali Villagers

Eva me suta: Thus I heard: eka samaya Bhagav Magadhesu crika caramno at one time the Gracious One was walking on walking tour amongst the Magadhans mahat Bhikkhusaghena saddhi, yena Paligmo tad-avasari. with a great Community of monks, and arrived at Paligma. Assosu kho Paligmiy upsak: The lay followers of Paligma heard: Bhagav kira Magadhesu crika caramno The Gracious One, it seems, is walking on walking tour amongst the Magadhans mahat Bhikkhusaghena saddhi Paligma anuppatto ti. with a great Community of monks, and has arrived at Paligma. Atha kho Paligmiy upsak yena Bhagav tenupasakamisu, Then the lay followers of Paligma went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdisu. and after going and worshipping the Gracious One, they sat down on one side. Ekamanta nisinn kho While sat on one side Paligmiy upsak Bhagavanta etad-avocu: the lay followers of Paligma said this to the Gracious One: Adhivsetu no bhante Bhagav vasathgran-ti. May the Gracious One consent, reverend Sir, to (stay in) our rest house. Adhivsesi Bhagav tuhbhvena. The Gracious One consented by maintaining silence. Atha kho Paligmiy upsak Bhagavato adhivsana viditv, Then the lay followers of Paligma, having understood the Gracious One's consent, uhysan, Bhagavanta abhivdetv, padakkhia katv, after rising from their seats, worshipping and circumambulating the Gracious One, yena vasathgra tenupasakamisu, went to their rest house, upasakamitv, sabbasanthari vasathgra santharitv, and after going, and spreading (the mats) so that the rest house was spread all over,

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sanni papetv, udakamaika patihpetv, and preparing the seats, setting up the water-pot, telappadpa ropetv,216 yena Bhagav tenupasakamisu, and lighting the oil-lamp, they went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta ahasu. and after going and worshipping the Gracious One, they stood on one side. Ekamanta hit kho While stood on one side Paligmiy upsak Bhagavanta etad-avocu: the lay followers of Paligma said this to the Gracious One: Sabbasantharisanthata bhante vasathgra, The rest house is spread with mats all over, reverend Sir, sanni paattni, udakamaiko patihpito, telappadpo ropito, the seats are prepared, the water-pot is set up, and the oil-lamp is lit, yassa dni bhante Bhagav kla maat ti. now is the time for whatever the Gracious One is thinking, reverend Sir. Atha kho Bhagav nivsetv, pattacvaram-dya, Then the Gracious One, having dressed, after picking up his bowl and robe, saddhi Bhikkhusaghena, yena vasathgra tenupasakami, together with the Community of monks, went to the rest house, upasakamitv, pde pakkhletv, vasathgra pavisitv, and after going, washing his feet, and entering the rest house, majjhima thambha nissya puratthbhimukho nisdi, he sat down near to the middle pillar, facing the East, Bhikkhusagho pi kho pde pakkhletv, vasathgra pavisitv, and the Community of monks, having washed their feet, and entering the rest house, pacchima bhitti nissya puratthbhimukho nisdi, sat down near the West wall, facing the East, Bhagavanta yeva purekkhatv. having the Gracious One at the front. Paligmiy pi kho upsak, pde pakkhletv, Also the lay followers of Paligma, having washed their feet,

216

ropetv here is glossed in the Commentary with jlayitv, after kindling.

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vasathgra pavisitv, puratthima bhitti nissya entered the rest house, sat down near the East wall, pacchimbhimukh nisdisu, Bhagavanta yeva purekkhatv. facing the West, having the Gracious One at the front. Atha kho Bhagav Paligmiye upsake mantesi: Then the Gracious One addressed the lay followers of Paligma, (saying): Pacime gahapatayo dnav dusslassa slavipattiy. There are these five dangers, householders, for one lacking in virtue, for one who has lost his virtue. Katame paca? What are the five? 1. Idha gahapatayo dusslo slavipanno, Here, householders, one lacking in virtue, one who has lost his virtue, pamddhikaraa mahati bhogajni nigacchati. because of being heedless undergoes a great loss of riches. Aya pahamo dnavo dusslassa slavipattiy. This is the first danger for one lacking in virtue, for one who has lost his virtue. 2. Puna capara gahapatayo dusslassa slavipannassa Furthermore, householders, for one lacking in virtue, for one who has lost his virtue, ppako kittisaddo abbhuggacchati. a bad report goes round. Aya dutiyo dnavo dusslassa slavipattiy. This is the second danger for one lacking in virtue, for one who has lost his virtue. 3. Puna capara gahapatayo dusslo slavipanno Furthermore, householders, one lacking in virtue, one who has lost his virtue, yaad-eva parisa upasakamati, whatever assembly he goes to, yadi khattiyaparisa yadi brhmaaparisa yadi, whether an assembly of nobles, or an assembly of brhmaas, gahapatiparisa yadi samaaparisa, or an assembly of householders, or an assembly of ascetics, avisrado upasakamati makubhto. he goes without confidence, with confusion.

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Aya tatiyo dnavo dusslassa slavipattiy. This is the third danger for one lacking in virtue, for one who has lost his virtue. 4. Puna capara gahapatayo dusslo slavipanno Furthermore, householders, one lacking in virtue, one who has lost his virtue, sammho kla karoti. dies bewildered. Aya catuttho dnavo dusslassa slavipattiy. This is the fourth danger for one lacking in virtue, for one who has lost his virtue. 5. Puna capara gahapatayo dusslo slavipanno Furthermore, householders, one lacking in virtue, one who has lost his virtue, kyassa bhed, param-mara, at the break up of the body, after death, apya duggati vinipta niraya upapajjati. arises in the lower world, in an unfortunate destiny, in the fall, in the nether regions. Aya pacamo dnavo dusslassa slavipattiy. This is the fifth danger for one lacking in virtue, for one who has lost his virtue. Ime kho gahapatayo paca dnav dusslassa slavipattiy ti. These are the five dangers, householders, for one lacking in virtue, for one who has lost his virtue. Pacime gahapatayo nisas slavato slasampadya. There are these five advantages, householders, for one who is virtuous, for one accomplished in virtue. Katame paca? What are the five? 1. Idha gahapatayo slav slasampanno, Here, householders, one who is virtuous, one accomplished in virtue, appamddhikaraa mahanta bhogakkhandha adhigacchati. because of being heedful obtains a great mass of riches. Aya pahamo nisaso slavato slasampadya. This is the first advantage for one who is virtuous, for one accomplished in virtue.

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2. Puna capara gahapatayo slavato slasampannassa, Furthermore, householders, of one who is virtuous, of one accomplished in virtue, kalyo kittisaddo abbhuggacchati. a good report goes round. Aya dutiyo nisaso slavato slasampadya. This is the second advantage for one who is virtuous, for one accomplished in virtue. 3. Puna capara gahapatayo slav slasampanno, Furthermore, householders, one who is virtuous, one accomplished in virtue, yaad-eva parisa upasakamati, whatever assembly he goes to, yadi khattiyaparisa yadi brhmaaparisa whether an assembly of nobles, or an assembly of brhmaas, yadi gahapatiparisa yadi samaaparisa, or an assembly of householders, or an assembly of ascetics, visrado upasakamati amakubhto. goes with confidence, without confusion. Aya tatiyo nisaso slavato slasampadya. This is the third advantage for one who is virtuous, for one accomplished in virtue. 4. Puna capara gahapatayo slav slasampanno, Furthermore, householders, one who is virtuous, one accomplished in virtue, asammho kla karoti. dies without being bewildered. Aya catuttho nisaso slavato slasampadya. This is the fourth advantage for one who is virtuous, for one accomplished in virtue. 5. Puna capara gahapatayo slav slasampanno, Furthermore, householders, one who is virtuous, one accomplished in virtue, kyassa bhed param-mara sugati sagga loka upapajjati. at the break up of the body, after death, arises in a fortunate destiny, in a heavenly world. Aya pacamo nisaso slavato slasampadya. This is the fifth advantage for one who is virtuous, for one accomplished in virtue.

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Ime kho gahapatayo paca nisas slavato slasampady ti. These are the five advantages, householders, for one who is virtuous, for one accomplished in virtue. Atha kho Bhagav, Paligmiye upsake, Then the Gracious One, after instructing, rousing, bahud-eva ratti Dhammiy kathya, enthusing, and cheering the lay followers of Paligma sandassetv samdapetv samuttejetv sampahasetv, uyyojesi: for most of the night with a Dhamma talk, dismissed them, (saying): Abhikkant kho gahapatayo ratti, The night has passed, householders, yassa dni tumhe kla maath ti. now is the time for whatever you are thinking. Atha kho Paligmiy upsak, Then the lay followers of Paligma, Bhagavato bhsita abhinanditv anumoditv, uhysan, after greatly rejoicing and gladly receiving this word of the Gracious One, rising from their seats, Bhagavanta abhivdetv padakkhia katv, pakkamisu. worshipping and circumambulating the Gracious One, went away. Atha kho Bhagav, acirapakkantesu Paligmiyesu upsakesu, Then the Gracious One, not long after the lay followers of Paligma had gone, sugra pvisi. entered an empty place. Tena kho pana samayena Sundha-Vassakr Magadhamahmatt Then at that time the Magadhan chief ministers Sundha and Vassakra Paligme nagara mpenti Vajjina paibhya. were building up a city at Paligma to ward off the Vajjians. Tena kho pana samayena sambahul devatyo, sahassasahasseva, Then at that time a great many devats, thousands upon thousands, Paligme vatthni pariggahanti. were taking possession of grounds at Paligma. Yasmi padese mahesakkh devat vatthni pariggahanti, In that place where the great devats took possession of grounds,

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mahesakkhna tattha raa rjamahmattna there the powerful rulers' and great royal ministers' cittni namanti nivesanni mpetu. minds inclined to building up residences. Yasmi padese majjhim devat vatthni pariggahanti, In that place where the middling devats took possession of grounds, majjhimna tattha raa rjamahmattna there the middling rulers' and middling royal ministers' cittni namanti nivesanni mpetu. minds inclined to building up residences. Yasmi padese nc devat vatthni pariggahanti, In that place where the lower devats took possession of grounds, ncna tattha raa rjamahmattna there the lower rulers' and lower royal ministers' cittni namanti nivesanni mpetu. minds inclined to building up residences. Addas kho Bhagav dibbena cakkhun, The Gracious One saw with his divine-eye, visuddhena atikkantamnusakena, which is purified, and surpasses that of (normal) men, t devatya sahassasahasseva Paligme vatthni pariggahantiyo. that those devats, thousands upon thousands, were taking possession of grounds at Paligma. Yasmi padese mahesakkh devat vatthni pariggahanti, In that place where the great devats took possession of grounds, mahesakkhna tattha raa rjamahmattna there the powerful rulers' and great royal ministers' cittni namanti nivesanni mpetu. minds inclined to building up residences. Yasmi padese majjhim devat vatthni pariggahanti, In that place where the middling devats took possession of grounds, majjhimna tattha raa rjamahmattna there the middling rulers' and middling royal ministers'

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cittni namanti nivesanni mpetu. minds inclined to building up residences. Yasmi padese nc devat vatthni pariggahanti, In that place where the lower devats took possession of grounds, ncna tattha raa rjamahmattna there the lower rulers' and lower royal ministers' cittni namanti nivesanni mpetun-ti. minds inclined to building up residences. Atha kho Bhagav tass rattiy paccsasamaye paccuhya, Then towards the time of dawn, having risen from his seat, the Gracious One yasmanta nanda mantesi: addressed venerable nanda, (saying): Ko nu kho nanda Paligme nagara mpet? ti. Now who, nanda, is building a city at Paligma? Sundha-Vassakr bhante Magadhamahmatt The Magadhan chief ministers Sundha and Vassakra, reverend Sir, Paligme nagara mpenti Vajjina paibhy ti. are building up a city at Paligma to ward off the Vajjians. Seyyath pi nanda devehi Tvatisehi saddhi mantetv, It is just as though, nanda, after consulting with the Tvatisa devas, evam-eva kho nanda Sundha-Vassakr Magadhamahmatt, in the same way, nanda, the Magadhan chief ministers Sundha and Vassakra, Paligme nagara mpenti Vajjina paibhya. are building up a city at Paligma to ward off the Vajjians. Idhha nanda addasa dibbena cakkhun, Here, nanda, I saw with my divine-eye, visuddhena atikkantamnusakena which is purified, and surpasses that of (normal) men, sambahul devatyo sahassasahasseva, that a great many devats, thousands upon thousands, Paligme vatthni pariggahantiyo. were taking possession of grounds at Paligma. Yasmi padese mahesakkh devat vatthni pariggahanti, In that place where the great devats took possession of grounds,

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mahesakkhna tattha raa rjamahmattna there the powerful rulers' and great royal ministers' cittni namanti nivesanni mpetu. minds inclined to building up residences. Yasmi padese majjhim devat vatthni pariggahanti, In that place where the middling devats took possession of grounds, majjhimna tattha raa rjamahmattna there the middling rulers' and middling royal ministers' cittni namanti nivesanni mpetu. minds inclined to building up residences. Yasmi padese nc devat vatthni pariggahanti, In that place where the lower devats took possession of grounds, ncna tattha raa rjamahmattna there the lower rulers' and lower royal ministers' cittni namanti nivesanni mpetun-ti. minds inclined to building up residences. Yvat nanda Ariya yatana, yvat vaippatho,217 For as long, nanda, as there is an Ariyan sphere (of influence), for as long as there is trade, ida agganagara bhavissati Paliputta puabhedana.218 this basket-opening Paliputta will be the chief city. Paliputtassa kho nanda tayo antary bhavissanti: For Paliputta, nanda, there will be three dangers: aggito v udakato v mithubhedato v ti.219 from fire and from water and from the breaking of an alliance. Atha kho Sundha-Vassakr Magadhamahmatt Then the Magadhan chief ministers Sundha and Vassakra yena Bhagav tenupasakamisu, went to the Gracious One,

217 218

-patho here is pleonastic giving abstract sense (PED, s.v. vai & patha). Basket-opening (place), appears to mean a place where there is a market = the market town of Paliputta. There is a play on the name Paliputta in the Pi, which probably was originally spelt Palipua, meaning: the place where the Pali pods open up. 219 The Commentary here defines v as having the sense of a conjunction (as opposed to its normal sense of a disjunction), and says that the three dangers will arise simultaneously in different parts of the city.

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upasakamitv, Bhagavat saddhi sammodisu, and after going, they exchanged greetings with the Gracious One sammodanya katha srya vtisretv, ekamanta ahasu. and after exchanging courteous talk and greetings, they stood on one side. Ekamanta hit kho Sundha-Vassakr Magadhamahmatt While stood on one side the Magadhan chief ministers Sundha and Vassakra Bhagavanta etad-avocu: said this to the Gracious One: Adhivsetu no bhava Gotamo, May Gotama consent, dear Sir, to us ajjatanya bhatta saddhi Bhikkhusaghen ti. (offering him) a meal today, together with the Community of monks. Adhivsesi Bhagav tuhbhvena. The Gracious One consented by maintaining silence. Atha kho Sundha-Vassakr Magadhamahmatt Then the Magadhan chief ministers Sundha and Vassakra Bhagavato adhivsana viditv, yena sako vasatho tenupasakamisu, having understood the Gracious One's consent, went to their own dwelling, upasakamitv, sake vasathe and after going, in their own dwellings pata khdanya bhojanya paiydpetv, having had excellent comestibles and edibles made ready, Bhagavato kla rocesu: Klo bho Gotama nihita bhattan-ti. announced the time to the Gracious One, (saying): It is time, dear Gotama, the meal is ready. Atha kho Bhagav, pubbanhasamaya nivsetv, Then the Gracious One, having dressed in the morning time, pattacvaram-dya, saddhi Bhikkhusaghena, after picking up his bowl and robe, together with the Community of monks, yena Sundha-Vassakrna Magadhamahmattna went to the dwelling of the Magadhan chief ministers vasatho tenupasakami, upasakamitv, paatte sane nisdi. Sundha and Vassakra, and after going, he sat down on the prepared seat.

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Atha kho Sundha-Vassakr Magadhamahmatt Then the Magadhan chief ministers Sundha and Vassakra Buddhapamukha Bhikkhusagha pantena with their own hands served and satisfied the Community of monks with the Buddha at its head khdanyena bhojanyena sahatth santappesu sampavresu. with excellent comestibles and edibles. Atha kho Sundha-Vassakr Magadhamahmatt, Then the Magadhan chief ministers Sundha and Vassakra, Bhagavanta bhuttvi ontapattapi, when the Gracious One had eaten and washed his hand and bowl, aatara nca sana gahetv, ekamanta nisdisu. having taken a low seat, sat down on one side. Ekamanta nisinne kho Sundha-Vassakre Magadhamahmatte Bhagav While sat on one side the Gracious One rejoiced the Magadhan chief ministers Sundha and Vassakra imhi gthhi anumodi: with these verses: Yasmi padese kappeti vsa, paitajtiyo In that place where he makes his dwelling, having entertained Slavantettha bhojetv, saate brahmacrayo, The wise and virtuous here, the restrained, who live the spiritual life, Y tattha devat su tsa dakkhiam-dise. 220 He should dedicate a gift to the devats who are in that place. T pjit pjayanti mnit mnayanti na. Honoured, they pay honour, revered, they revere him. Tato na anukampanti, mt putta va orasa, Thereafter they have compassion on him, as a mother on her own son, Devatnukampito poso sad bhadrni passat ti A man whom the devats have compassion on always sees what is auspicious.

220

The pdayuga is the normal syntactical unit in the verses in the Canon, and only occasionally is it necessary to take two pdayugas together to get a complete sentence. Here, however, very unusually, we can see from the verbal syntax that we have to take three pdayugas together to make a complete sentence. This shows that what we have here is 2 verses of 3 pdayugas each, and they should be divided as such.

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Atha kho Bhagav Sundha-Vassakrna Magadhamahmattna Then the Gracious One after rejoicing the Magadhan chief ministers Sundha and Vassakra imhi gthhi anumoditv, uhysan, pakkmi. with these verses, and rising from his seat, went away. Tena kho pana samayena Sundha-Vassakr Magadhamahmatt Then at that time the Magadhan chief ministers Sundha and Vassakra Bhagavanta pihito pihito anubaddh honti: were following close behind the Gracious One, (thinking): Yenajja samao Gotame dvrena nikkhamissati That gate by which the ascetic Gotama leaves ta Gotamadvra nma bhavissati, will get the name the Gotama Gate, yena titthena Gaga nadi tarissati and that ford by which he crosses the river Gag ta Gotamatittha nma bhavissat ti. will get the name the Gotama Ford. Atha kho Bhagav yena dvrena nikkhami, Then that gate by which the Gracious One left ta Gotamadvra nma ahosi, got the name the Gotama Gate, atha kho Bhagav yena Gag nad tenupasakami. then the Gracious One went to the river Gag. Tena kho pana samayena Gag nad pr hoti samatittik kkapeyy. Then at that time the river Gag was full to the brim, and could be drunk from by crows (perched on the bank). Appekacce manuss nva pariyesanti, Some of the people were seeking boats, appekacce uumpa pariyesanti, some were seeking floats, appekacce kulla bandhanti, aprpra gantukm. and some were binding rafts, desiring to go from this shore to the shore beyond.

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Atha kho Bhagav seyyath pi nma balav puriso Then the Gracious One, just as a strong man sammijita v bha pasreyya, pasrita v bha sammieyya, might stretch out a bent arm, or bend in an outstretched arm, evam-eva Gagya nadiy orimatre antarahito, so did he vanish from the near bank of the river Gag, primatre paccuhsi saddhi Bhikkhusaghena. and reappeared on the far bank, together with the Community of monks. Addas kho Bhagav te manusse, appekacce nva pariyesante, The Gracious One saw those people, some seeking boats, appekacce uumpa pariyesante, some seeking floats, appekacce kulla bandhante, aprpra gantukme. and some binding rafts, desiring to go from this shore to the shore beyond. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Ye taranti aava sara, Those who cross over a sea or a lake, Setu katvna, visajja pallalni. (Do so) after making a bridge, and leaving the pond behind. Kulla hi jano pabandhati, (While) people are still binding together a raft, Ti medhvino jan ti. Intelligent people have crossed over.

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8-7: Dvidhpathasutta (77) The Discourse on the Two Paths

Eva me suta: Thus I heard: eka samaya Bhagav Kosalesu addhnamaggapaipanno hoti at one time the Gracious One was going along the high road amongst the Kosalans yasmat Ngasamlena pacchsamaena. with venerable Ngasamla as the (attendent) ascetic who followed behind him. Addas kho yasm Ngasamlo antarmagge dvedhpatha, The venerable Ngasamla saw two paths on the road, disvna, Bhagavanta etad-avoca: and having seen (that), he said this to the Gracious One: Aya bhante Bhagav pantho imin gacchm ti. This is the path, reverend Sir, let us go by this one, Gracious One. Eva vutte, Bhagav yasmanta Ngasamla etad-avoca: After that was said, the Gracious One said this to venerable Ngasamla: Aya Ngasamla pantho imin gacchm ti. This is the path, Ngasamla, let us go by this one. Dutiyam-pi kho yasm Ngasamlo Bhagavanta etad-avoca: For a second time venerable Ngasamla said this to the Gracious One: Aya bhante Bhagav pantho imin gacchm ti. This is the path, reverend Sir, let us go by this one, Gracious One. Eva vutte, Bhagav yasmanta Ngasamla etad-avoca: After that was said, the Gracious One said this to venerable Ngasamla: Aya Ngasamla pantho imin gacchm ti. This is the path, Ngasamla, let us go by this one. Tatiyam-pi kho yasm Ngasamlo Bhagavanta etad-avoca: For a third time venerable Ngasamla said this to the Gracious One: Aya bhante Bhagav pantho imin gacchm ti. This is the path, reverend Sir, let us go by this one, Gracious One. Eva vutte, Bhagav yasmanta Ngasamla etad-avoca: After that was said, the Gracious One said this to venerable Ngasamla:

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Aya Ngasamla pantho imin gacchm ti. This is the path, Ngasamla, let us go by this one. Atha kho yasm Ngasamlo, Then venerable Ngasamla, Bhagavato pattacvara tattheva chamya nikkhipitv pakkmi: having put the Gracious One's bowl and robe on the floor right there (and then), went away, (saying): Ida bhante Bhagavato pattacvaran-ti. This is the Gracious One's bowl and robe, reverend Sir. Atha kho yasmato Ngasamlassa tena panthena gacchantassa, Then as venerable Ngasamla was going along by that path, antarmagge cor nikkhamitv, hatthehi ca pdehi ca vihehesu, thieves who had gone along the road, attacked him with their hands and feet, patta-ca bhindisu, saghi-ca vipphlesu. broke his bowl, and tore his double-robe. Atha kho yasm Ngasamlo bhinnena pattena vipphlitya saghiy Then venerable Ngasamla, with his broken bowl and torn double-robe yena Bhagav tenupasakami, went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinno kho yasm Ngasamlo Bhagavanta etad-avoca: While sat on one side venerable Ngasamla said this to the Gracious One: Idha mayha bhante tena panthena gacchantassa, Here, reverend Sir, as I was going along by that path antarmagge cor nikkhamitv hatthehi ca pdehi ca vihehesu, thieves who had gone along the path, attacked me with their hands and feet, patta-ca bhindisu, saghi-ca vipphlesun-ti. broke my bowl, and tore my double-robe. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance:

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Saddhi caram-ekato221 vasa, Walking together, dwelling as one, Misso aajanena222 Vedag, The Perfect One mixes with ignorant people, Vidv, pajahti ppaka,223 Having understood (that), he abandons bad deeds, Koco khrapako va ninnagan-ti.224 As the milk-drinking heron (abandons) water.

8-8: Viskhsutta (78) The Discourse about Viskh

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Pubbrme Migramtupsde. at the Eastern Monastery in Migra's mother's mansion. Tena kho pana samayena Viskhya Migramtuy Then at that time Migra's mother Viskh's natt klakat hoti piy manp. grand-daughter, who was beloved and dear, had died. Atha kho Viskh Migramt, allavatth allakes, Then Migra's mother Viskh, with wet clothes and hair, divdivassa yena Bhagav tenupasakami, in the middle of the day went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, she sat down on one side.
221

This is an interesting use of the ablative, as it normally signifies disjunction, and even the so-called ablative of comparison can only be used in cases of seperation - as in superiority and inferiority - the instrumental being required for equivalence etc.; see the discussion in Syntax 132. Here the underlying notion seems to be the ablative of view-point, meaning (both) on one side. 222 Note that aa here is the noun (= Skt: aja), not the pronoun (Skt: anya), as it may appear at first glance. Commentary: attano hithita na jnt ti ao, avidv blo ti attho. 223 Commentary allows for two interpretations: vidv pajahti ppakan-ti tena vedagbhvena vidv jnanto ppaka abhaddaka attano dukkhvaha pajahti; ppaka v akalyapuggala pajahti. 224 Ninnag is not listed in PED, but SED (sv. nimnag) defines it as going downwards, descending, a river, mountain stream. The milk-drinking heron is said to be able to separate the milk from the water when drinking. Udnavarga (28.3) reads: krauca krapako yathodakam, which clarifies the sense.

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Ekamanta nisinna kho While sat on one side Viskha Migramtara Bhagav etad-avoca: the Gracious One said this to Migra's mother Viskh: Handa kuto nu tva Viskhe gacchasi, allavatth allakes, Now where have you come from, Viskh, with wet clothes and hair, idhpasakant divdivass? ti. (and why are you) coming here in the middle of the day? Natt me bhante piy manp klakat. My grand-daughter, who was beloved and dear, reverend Sir, has died. Tenha, allavatth allakes, idhpasakant divdivass ti. That is why, with wet clothes and hair, I am coming here in the middle of the day. Iccheyysi tva Viskhe Would you like, Viskh, yvatik Svatthiy manuss tvatike putte ca nattro225 c? ti. as many children and grand-children as there are people in Svatth? Iccheyymaha Bhagav I would like, Gracious One, yvatik Svatthiy manuss tvatike putte ca nattro c ti. as many children and grand-children as there are people in Svatth. Kvabahuk pana Viskhe Svatthiy manuss devasika kla karont? ti. But how many people, Viskh, die every day in Svatth? Dasa pi bhante Svatthiy manuss devasika kla karonti, Ten people, reverend Sir, die every day in Svatth, nava pi bhante Svatthiy manuss devasika kla karonti, nine people, reverend Sir, die every day in Svatth, aha pi bhante Svatthiy manuss devasika kla karonti, eight people, reverend Sir, die every day in Svatth, satta pi bhante Svatthiy manuss devasika kla karonti, seven people, reverend Sir, die every day in Svatth, cha pi bhante Svatthiy manuss devasika kla karonti, six people, reverend Sir, die every day in Svatth,

225

Putta means son, and nattar is declined in the masculine here, but as the occasion for the discourse was the death of a grand-daughter, it is better to assume all children are meant in the translation.

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paca pi bhante Svatthiy manuss devasika kla karonti, five people, reverend Sir, die every day in Svatth, cattro pi bhante Svatthiy manuss devasika kla karonti, four people, reverend Sir, die every day in Svatth, ti pi bhante Svatthiy manuss devasika kla karonti, three people, reverend Sir, die every day in Svatth, dve pi bhante Svatthiy manuss devasika kla karonti, two people, reverend Sir, die every day in Svatth, eko pi bhante Svatthiy manusso devasika kla karoti, one person, reverend Sir, dies every day in Svatth, avivitt bhante Svatthiy manussehi kla karonteh ti. Svatth is never secluded from people who are dying. Ta ki maasi Viskhe, Now what do you think, Viskh, api nu tva kadci karahaci anallavattha anallakes v? ti. would you ever be without wet clothes and hair? No heta, bhante, ala me bhante, Surely not, reverend Sir, I have had enough, reverend Sir, tva bahukehi puttehi ca nattrehi c! ti with so many children and grand-children! Yesa kho Viskhe sata piyni, sata tesa dukkhni, For those who have a hundred loves, Viskh, they have a hundred sufferings, yesa navuti piyni, navuti tesa dukkhni, for those who have ninety loves, they have ninety sufferings, yesa asti piyni, asti tesa dukkhni, for those who have eighty loves, they have eighty sufferings, yesa sattati piyni, sattati tesa dukkhni, for those who have seventy loves, they have seventy sufferings, yesa sahi piyni, sahi tesa dukkhni, for those who have sixty loves, they have sixty sufferings, yesa pasa piyni, pasa tesa dukkhni. for those who have fifty loves, they have fifty sufferings, yesa cattrsa piyni, cattrsa tesa dukkhni, for those who have forty loves, they have forty sufferings,

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yesa tisa piyni tisa tesa dukkhni, for those who have thirty loves, they have thirty sufferings, yesa vsa piyni, vsa tesa dukkhni, for those who have twenty loves, they have twenty sufferings, yesa dasa piyni, dasa tesa dukkhni, for those who have ten loves, they have ten sufferings, yesa nava piyni, nava tesa dukkhni, for those who have nine loves, they have nine sufferings, yesa aha piyni, aha tesa dukkhni, for those who have eight loves, they have eight sufferings, yesa satta piyni, satta tesa dukkhni, for those who have seven loves, they have seven sufferings, yesa cha piyni, cha tesa dukkhni, for those who have six loves, they have six sufferings, yesa paca piyni, paca tesa dukkhni, for those who have five loves, they have five sufferings, yesa cattri piyni, cattri tesa dukkhni, for those who have four loves, they have four sufferings, yesa ti piyni, ti tesa dukkhni, for those who have three loves, they have three sufferings, yesa dve piyni, dve tesa dukkhni, for those who have two loves, they have two sufferings, yesa eka piya, eka tesa dukkha, for those who have one love, they have one suffering, yesa natthi piya, natthi tesa dukkha. for those who love nothing, they have no sorrow. Asok te viraj anupys ti vadm ti. They are griefless, dust-free, and without despair, I say. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance:

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Ye keci sok paridevit v, Whatever griefs or lamentations there are, Dukkh ca lokasmi anekarp, And the many kinds of suffering in the world, Piya paicca pabhavanti ete, These (all) arise because of love, Piye asante na bhavanti ete. Without loves, these do not originate. Tasm hi te sukhino vtasok, Therefore they are happy and free from grief, Yesa piya natthi kuhici loke, Who are without love for anything in the world, Tasm asoka viraja patthayno, Therefore those wanting what is griefless, dust-free, Piya na kayirtha kuhici loke ti. Should not have love for anything in the world.

8-9: Pahamadabbasutta (79) The First Discourse about Dabba

Eva me suta: Thus I heard: eka samaya Bhagav Rjagahe viharati, at one time the Gracious One was dwelling near Rjagaha, Veuvane Kalandakanivpe. in Bamboo Wood, at the Squirrels' Feeding Place. Atha kho yasm Dabbo Mallaputto yena Bhagav tenupasakami, Then venerable Dabba Mallaputta went to the Gracious One, upasakamitv Bhagavanta abhivdetv, ekamanta nisdi. and after going and worshipping the Gracious One, he sat down on one side. Ekamanta nisinno kho yasm Dabbo Mallaputto While sat on one side venerable Dabba Mallaputta said this Bhagavanta etad-avoca: to the Gracious One:

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Parinibbnaklo me dni Sugat ti. Now is the time for my Complete Emancipation, Fortunate One. Yassa dni tva Dabba kla maas ti. Now is the time for whatever you are thinking, Dabba. Atha kho yasm Dabbo Mallaputto uhysan, Then venerable Dabba Mallaputta, after rising from his seat, Bhagavanta abhivdetv padakkhia katv, worshipping and circumambulating the Gracious One, vehsa226 abbhuggantv, kse antaikkhe pallakena nisditv, after going up into the sky, and sitting in cross-legged posture in the air, in the firmament, tejodhtu sampajjitv, vuhahitv, Parinibbyi. entering the fire-element, and emerging, attained Complete Emancipation. Atha kho yasmato Dabbassa Mallaputtassa Then while venerable Dabba Mallaputta - vehsa abbhuggantv, kse antaikkhe pallakena nisditv, - after going up into the sky, and sitting in cross-legged posture in the air, in the firmament, tejodhtu sampajjitv, vuhahitv entering the fire-element, and emerging parinibbutassa sarrassa jhyamnassa ayhamnassa,227 was attaining Complete Emancipation, his body burning and being consumed, neva chrik payittha na masi. there was no charcoal and no ash evident. Seyyath pi nma sappissa v telassa v Just as while ghee or oil jhyamnassa ayhamnassa neva chrik payati na masi, is burning and being consumed there is no charcoal and no ash evident, evam-eva kho yasmato Dabbassa Mallaputtassa so also while venerable Dabba Mallaputta

226

The Commentary explains that vehsa is an accusative used in the sense of the locative here, on account of its being governed by the upasagga abhi- (in abbhuggantv). 227 The syntax is very difficult here, but it seems we have to take the genitives starting with yasmato... and ending with ...ayhamnassa as being in absolute construction, together with the locative absolutes kse antaikkhe (cf. 3.8 above); and with the insertion of the absolutives as a subordinate clause. cf. the discussion in Syntax 159c on a similar construction occuring in DN.

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- vehsa abbhuggantv, kse antaikkhe pallakena nisditv, - after going up into the sky, and sitting in cross-legged posture in the air, in the firmament, tejodhtu sampajjitv vuhahitv entering the fire-element, and emerging parinibbutassa sarrassa jhyamnassa ayhamnassa, was attaining Complete Emancipation, his body burning and being consumed, neva chrik payittha na mas.228 there was no charcoal and no ash evident. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance: Abhedi kyo, nirodhi sa, The body broke up, perception ceased, Vedan stbhavisu sabb, All feelings became cool, Vpasamisu sakhr, via attham-gam ti. (Mental) processes were pacified, consciousness came to rest.

8-10: Dutiyadabbasutta (80) The Second Discourse about Dabba

Eva me suta: Thus I heard: eka samaya Bhagav Svatthiya viharati, at one time the Gracious One was dwelling near Svatth, Jetavane Anthapiikassa rme. in Jeta's Wood, at Anthapiika's monastery. Tatra kho Bhagav bhikkh mantesi: There it was that the Gracious One addressed the monks, (saying): Bhikkhavo ti, Bhadante ti te bhikkh Bhagavato paccassosu, Monks! Reverend Sir! those monks replied to the Gracious One,

228

BJT adds the quotation marker ti here, probably in imitation of the following discourse where it is indeed required.

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Bhagav etad-avoca: and the Gracious One said this: Dabbassa bhikkhave Mallaputtassa While venerable Dabba Mallaputta, monks - vehsa abbhuggantv, kse antaikkhe pallakena nisditv, - after going up into the sky, and sitting in cross-legged posture in the air, in the firmament, tejodhtu sampajjitv, vuhahitv entering the fire-element, and emerging parinibbutassa sarrassa jhyamnassa ayhamnassa, was attaining Complete Emancipation, his body burning and being consumed, neva chrik payittha na masi. there was no charcoal and no ash evident. Seyyath pi nma sappissa v telassa v Just as while ghee or oil jhyamnassa ayhamnassa neva chrik payati na masi, is burning and being consumed there is no charcoal and no ash evident, evam-eva kho bhikkhave Dabbassa Mallaputtassa so also while venerable Dabba Mallaputta - vehsa abbhuggantv kse antaikkhe, pallakena nisditv, - after going up into the sky, and sitting in cross-legged posture in the air, in the firmament, tejodhtu sampajjitv, vuhahitv entering the fire-element, and emerging parinibbutassa sarrassa jhyamnassa ayhamnassa,229 was attaining Complete Emancipation, his body burning and being consumed, neva chrik payi na mas ti. there was no charcoal and no ash evident. Atha kho Bhagav, etam-attha viditv, Then the Gracious One, having understood the significance of it, tya velya ima udna udnesi: on that occasion uttered this exalted utterance:

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BJT omits ayhamnassa here, presumably by mistake.

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Ayoghanahatasseva jalato jtavedaso, Just as for an iron bar, which is struck by fire and heat, Anupubbpasantassa, yath na yate gati, And gradually cooling, the destiny (of that heat) is not known, Eva samm vimuttna, kmabandhoghatrina: So it is for those perfectly free, who have crossed over the flood of bondage to sense pleasures: Papetu gati natthi pattna acala sukhan-ti. There is no known destiny for those who have attained unagitated happiness.

Udnapi Samatt The Text of the Udna is Complete

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