Professional Documents
Culture Documents
nandajoti Bhikkhu
(Version 2.1, October 2008)
ii
Table of Contents
Introduction
Mahparitta
rdhan
Devrdhan
Namakkra
Paiccasamuppda
Pahama-Buddhavacana
Buddhaguavandan
Dhammaguavandan
Saghaguavandan
Jayamagalagth
Mahmagalasutta
Karayamettasutta
Ratanasutta
Abhayaparitta
Mahjayamagalagth
Catubhavrapi
Pahamakabhavra
1: Saraagamana
2: Dasasikkhpadni
3: Smaerapaha
4: Dvattiskra
5: Paccavekkha
6: Dasadhammasutta
7: Mahmagalasutta
8. Ratanasutta
9: Karayamettasutta
10. Khandhaparitta
11: Mettnisasasutta
12: Mittnisasa
13. Moraparitta
14: Candaparitta
15: Suriyaparitta
16: Dhajaggaparitta
iii
Dutiyakabhavra
17: Mahkassapattherabojjhaga
18: Mahmoggallnattherabojjhaga
19: Mahcundattherabojjhaga
20: Girimnandasutta
21: Isigilisutta
Atirekni Sattasuttni
22. Dhammacakkappavattanasutta
23: Mahsamayasutta
24: lavakasutta
25. Kasbhradvjasutta
26. Parbhavasutta
27. Vasalasutta
28: Saccavibhagasutta
Tatiyakabhavra
29: niyasutta
Catutthakabhavra
niyasutta
Avasna
Namakkra
Karayamettasutta
Ahavsatiparitta
Jinapajara
Mahjayamagalagth
Appendixes
The Pronunciation of Pi
Prosody
iv
Introduction
Undoubtedly the best known collection of Buddhist texts in Sri Lanka is the
1
Catubhavrapi, the Text of the Four Recitals. On any given day of the year one
would not have to go very far to find a complete recital of these texts being made,
usually by monks, in an all-night sitting, as the Buddhist community regards such a
recital as being particularly auspicious, and believes it brings safety, peace, and wellbeing in its wake.
Following the Autumnal Rains Retreat (Vassa) every monastery and temple in the
land has such a recital to ensure the prosperity of the temple and the community
during the coming year; and throughout the year in the monasteries and temples up
and down the land a selection of texts from this collection is recited to promote the
safety and happiness of all those who attend such gatherings, and others to whom the
chanting is dedicated to.
At auspicious times such as the inauguration of a new temple or home, or on meritmaking occasions; and on inauspicious occasions such as a funeral, or an anniversary
of the death of a loved one, there may also be a recitation of these discourses. Also in
times of adversity, when ill-health or disease are close at hand, certain discourses
from the collection will be recited which are thought to be particularly effective in
restoring confidence and good health. Other discourses are employed when invisible
forces or spirits are behaving antagonistically towards people; and at times certain of
these discourses are recited as a blessing upon those who hear them.
In terms of the media it would be hard to find any other book in Sri Lanka that has
so many editions available, and most homes in the Buddhist community will possess
and prize a copy. The Great Safeguard, or Mahparitta, which opens the recital has
been recorded many times and can be heard morning and evening played over
loudspeakers from homes and temples alike.
Enough then should have been said to give an idea of the central role these texts play
in the life of Sri Lankan Buddhism, but these recitals are also popular in other
Theravda countries like Myanmar, Thailand, and Cambodia, and there is every
reason to believe that their popularity is growing in those countries where the
Buddhist community forms a small but significant minority like Bangladesh,
Malaysia, and Indonesia, and in those Western countries where Buddhism has now
taken root.
As it stands the Catubhavrapi is something of a misnomer, as there is an
additional section added, not at the end of the four recitals, but right in the middle.
This is the Atireka-Suttasattni (the Seven Supplementary Discourses) beginning with
the first discourse of the Buddha, the Dhammacakkappavattanasutta,
Mahsamayasutta from Dghanikya; followed by four discourses from Suttanipta
mainly in verse; and ending with the Analysis of the Truths (Saccavibhagasutta).
In Sinhala the book is also known as the Piruvn Pot Vahanse (The Venerable Recitation
Book); and the Mah Pirit Pota (The Book of the Great Safeguards).
Introduction - v
Exactly when these discourses have been added to the original text is not clear, as all
the evidence we have today includes this material.
The recitation has been further elaborated by the addition of the Mahparitta
(Great Protection) at the beginning of the recital, and the Avasna (Conclusion) at
the end which, besides repeating some of the main discourses found in the
Catubhavrapi (the Mahmagala-, Karayametta-, and Ratana-suttas), has
other Canonical texts, not found in the main body of the work, like the
Paiccasamuppda, and the Pahama-Buddhavacana, as well as texts written at
some time in the Medieval period, like the Jayamagalagth, Ahavsatiparitta,
Jinapajara and the Mahjayamagalagth, which is found both at the beginning
and the end of the recital.
This book has been prepared in order to provide a reliable and complete text of the
Catubhavrapi for those who would normally read or recite Pi through Latin
script. The discourses and other material gathered in this book are not, and should
not be regarded as, magical incantations. Verbally undertaking the Training Rules,
without making an effort to maintain them unbroken is likely to be ineffective.
Simply listening to a discourse about friendliness (mett), without generating and
radiating mett, will similarly have little or no effect. Therefore in preparing this
book every effort has been made to promote an intelligent participation in these
recitals on the part of those who recite these texts, and those who listen to them. For
that reason a line by line translation of the text has been adopted which should make
it possible to follow the recital and the translation at the same time.
Those who are unable to attend a recital of these texts may still find much of interest
in this collection, which includes the first discourse of the Buddha
(Dhammacakkappavatanasutta), one of the most important discourses in the canon,
together with an Analysis of the Truths (Saccavibhagasutta), which was made by
Venerable Sriputta, one of the Buddhas leading disciples. There are many
discourses here that deal with various aspects of popular ethics, including the
discourses on the Great Blessings (Mahmagalasutta), the Advantages of
Friendship (Mittnisas), and the causes of Ruin (Parbhavasutta) among others.
We may also mention here other pieces like the Reflections (Paccavekkha), which
encourages frugality and contentment; and the recollection of the Thirty Two Parts
of the body (Dvattiskra), which is intended to counteract the lust, hatred, and
delusion that arise in consequence of an over-attachment to the body and the pleasure
that can be gained through that medium.
The two long discourses, Mahsamayasutta & niyasutta, together with a
number of shorter discourses in the first recital (see nos 13-16), should give the
reader a fairly good outline of Buddhist cosmology. There are a number of discourses
on mett meditation, including the justly famous Karayamettasutta; and the
Girimnandasutta outlines ten perceptions, or contemplations, that can be
undertaken by those who are intent on training the mind.
At the end of the book there is an appendix on the correct Pronunciation of Pi; and
a short essay on the Prosody, which includes an outline of the metres that are used in
the verse sections of the book, and which hopefully will help towards an appreciation
of the aesthetic aspect of these texts.
Introduction - vi
Whenever these texts are recited let it be for the safety, peace, and happiness of all
living beings. Having secured their lives on a firm foundation, may all beings then
take steps to develop themselves further, until such time as they arrive at the
complete cessation of suffering!
Dukkhappatt ca niddukkh, bhayappatt ca nibbhay,
May those who suffer be without suffering, may those who fear be without fear,
sokappatt ca nissok hontu sabbe pi pino!
may those who grieve be without grief may all living creatures be so!
nandajoti Bhikkhu
Vassna 2002/2546
Introduction - vii
2: Variant Readings
There are some variations in the text which, as they make little difference in recital
have not been noted in the variant readings, but which may usefully be outlined
1
here:
CBhp, PPV2 sometimes print for the more usual n, as in nibba, paha,
sayahasamaya.
CBhp sometimes has for l, as in antaikkha, piak.
PPV2 sometimes has l for , as in Veluvane.
MPP sometimes prints n where we normally find , as in utuparinma, pisuna.
PPV, PPV2 quite often have for , and occasionally in place of other nasals, which
is simply an alternative way of representing these sounds.
None of the books are entirely consistent in their usage, which may not be the fault
of the editors, but because this is a collection of texts that was originally passed down
in different manuscript traditions. However, in this edition I have preferred to
prepare a text which is consistent, as far as that is possible.
Printers errors, like printing t as the quotation marker, have also not normally been
noted, though where they amount to the omission of a word or line they have been
included.
Owing to the Sinhala typeface used in MPP & PPV it is impossible to tell the
difference between u & when in combination with certain letters, so that e.g.
bhikkhu & bhikkh are indistinguishable, except by context, and it was therefore not
possible to note the variants in this regard.
3: Comparison
Although Catubhavrapi is a collection of material drawn from the five Nikyas,
there are some significant differences between the suttas and other material in the
collection and in the source. Below is a synopsis of where these works are originally
found, together with a brief outline of the differences that are found (whenever they
exist) for reference. It should be noted that variant readings are not mentioned here,
but only major differences affecting either the title or contents:
Variant readings have only been recorded for the main part of the text (the
Catubhavrapi), and not for the Mahparitta or Avasna.
Introduction - viii
1:
2:
3:
4:
5:
6:
7:
8:
9:
10:
11:
12:
13:
Introduction - ix
14:
15:
16:
17:
18:
19:
20:
21:
22:
23:
24:
25:
26:
Introduction - x
27:
28:
29:
a) In prose lines the text and translation normally start parallel to each other at the
side of the page, e.g. from the Dasasikkhpadni:
Ptipt veramasikkhpada.
The training rule of refraining from killing living creatures.
b) Some prose lines have been indented for emphasis, e.g.
Idam-avoca Bhagav,
The Gracious One said this,
c) Some prose lines have been centred, example from Saraagamana:
Buddha saraa gacchmi
I go to the Buddha for refuge
d) In verse lines the Pi is indented in relation to the translation, and each metre is
distinguished by the layout (for the details on this see the 2nd appendix on prosody)
example from Mahmagalasutta:
Bah dev manuss ca magalni acintayu
Many are the gods and men who have thought about the blessings
e) Owing to the different grammatical structure of the languages it has occasionally
been necessary to take two lines of Pi together for the purposes of translation, this
is indicated by the sign appearing at the beginning of a line of translation.
f) In the Siloka verses when the two parts of the line have been taken together for
translation, this is indicated by the omission of the wavy slash otherwise dividing the
line in the translation. Example from Mahsamayasutta:
Sata eke sahassna amanussnam-addasu,
Some of them saw a hundred thousand of those non-human beings,
appekenantam-addakkhu dis sabb phu ah. [10]
and some saw an endless number spread out in every direction.
Introduction - xi
Acknowledgements
My advisors for the arrangement and correct procedure in this book have been Ven.
Melpitiye Vimalaratana Mahthera (M.A.), Chief Incumbant at Veluvane Pirivena,
Pallepola & Ven. Ambagamuwe Savuta Nahimi, Head Monk at the Vipassana
Meditation Centre, Sinhapura, Polonnaruwa.
At an early stage Ven. Pananda of England, and at a later stage Ven. atusita
of Holland both made excellent reviews of this work which has helped me make a
number of corrections and clarifications. Ven. aramita did an excellent job in
proof-reading the manuscript.
For the time and patience that these monks have worked on this book I am very
grateful. Any mistakes that remain, of course, are entirely my own fault.
Note to the 2nd Edition
After the publication of the 1st edition a number of minor mistakes were brought to
my notice, chiefly through the careful reading of the text made by Mr. Kariyawasam,
late editor at B.P.S., and corrections have been included in the 2nd edition.
Note on the Mahparitta & Avasna
The Mahparitta and Avasna as presented here contain all the material necessary
for a complete recital. Sometimes, however, according to different traditions or
circumstances, material may be added to - or omitted from - the texts as given here.
Note that the Jayamagalagth is recited only on auspicious (magala) occasions,
and never on (avamagala) inauspicious ones.
Mahparitta
The Great Safeguard
Mahparitta - 2
rdhan
The Invitation
(spoken by a leading member of the laity)
Vipattipaibhya, sabbasampattisiddhiy,
For the warding off of misfortune, for the accomplishment of all good fortune,
sabbadukkhavinsya: paritta brtha magala.
for the destruction of all suffering: please chant the auspicious safeguard.
Vipattipaibhya, sabbasampattisiddhiy,
For the warding off of misfortune, for the accomplishment of all good fortune,
sabbabhayavinsya: paritta brtha magala.
for the destruction of all fear: please chant the auspicious safeguard.
Vipattipaibhya, sabbasampattisiddhiy,
For the warding off of misfortune, for the accomplishment of all good fortune,
sabbarogavinsya: paritta brtha magala.
for the destruction of all disease: please chant the auspicious safeguard.
(A senior monk establishes the audience in the refuges and virtuous practices, and
then encourages them with a teaching appropriate to the occasion, after which the
chanting begins with an invitation to the gods to attend the ceremony and listen to
the recital:)
Mahparitta - 3
Devrdhan
The Invitation to the Gods
Samant cakkavesu atrgacchantu devat
May the gods from all over the universe assemble here
saddhamma Munirjassa suantu saggamokkhada:
and listen to the King of the Sages true Dhamma about heaven and release:
Parittassavaaklo aya bhadant!1
Reverend Sirs, this is the time for hearing the safeguard!
Parittassavaaklo aya bhadant!
Reverend Sirs, this is the time for hearing the safeguard!
Parittassavaaklo aya bhadant!
Reverend Sirs, this is the time for hearing the safeguard!
Namakkra
Reverence
Namo tassa Bhagavato Arahato Sammsambuddhassa
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Sammsambuddhassa
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Sammsambuddhassa
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Paiccasamuppda
Conditional Arising
Avijjpaccay sakhr,
Because of ignorance there are (volitional) processes,
sakhrapaccay via,
because of (volitional) processes: consciousness,
viapaccay nmarpa,
because of consciousness: mind and body,
Mahparitta - 4
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,
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) originate,
evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
and so this whole mass of suffering comes to arise.
Avijjya tveva asesavirganirodh sakhranirodho,
But with the complete fading away and cessation of ignorance, there is the cessation
of (volitional) processes,
sakhranirodh vianirodho,
with the cessation of (volitional) processes, the cessation of consciousness,
vianirodh nmarpanirodho,
with the cessation of consciousness, the cessation of mind and body,
nmarpanirodh sayatananirodho,
with the cessation of mind and body, the cessation of the six sense spheres,
sayatananirodh phassanirodho,
with the cessation of the six sense spheres, the cessation of contact,
phassanirodh vedannirodho,
with the cessation of contact, the cessation of feeling,
Mahparitta - 5
vedannirodh tahnirodho,
with the cessation of feeling, the cessation of craving,
tahnirodh updnanirodho,
with the cessation of craving, the cessation of attachment,
updnanirodh bhavanirodho,
with the cessation of attachment, the cessation of continuation,
bhavanirodh jtinirodho,
with the cessation of continuation, the cessation of birth,
jtinirodh jarmaraa
with the cessation of birth, old age, death,
sokaparidevadukkhadomanassupys nirujjhanti,
grief, lamentation, pain, sorrow, and despair (all) cease,
evam-etassa kevalassa dukkhakkhandhassa nirodho hoti.
and so there is a cessation of this whole mass of suffering.
Pahama-Buddhavacana
The First Words of the Buddha
Anekajtisasra sandhvissa anibbisa
Through countless births in sasra I have wandered without finding
gahakraka gavesanto: dukkh jti punappuna.
the housebuilder I was seeking: born and suffering again and again.
Gahakraka dihosi! Puna geha na khasi:
O housebuilder, now you are seen! You will not build the house again:
sabb te phsuk bhagg, gahaka visakhita,
all your rafters have been broken, and the ridgepole has been destroyed,
visakhragata citta, tahna khayam-ajjhag ti.
my mind has reached the unconditioned, and cravings end has been achieved.
Mahparitta - 6
Buddhaguavandan
Worshipping the Virtues of the Buddha
Iti pi so Bhagav Araha Sammsambuddho,
Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,
vijjcaraasampanno Sugato lokavid,
the one endowed with understanding and good conduct, the Fortunate One, the one
who understands the worlds,
anuttaro purisadammasrath,
the unsurpassed guide for those people who need taming,
Satth devamanussna Buddho Bhagav ti.
the Teacher of gods and men, the Buddha, the Gracious One.
Dhammaguavandan
Worshipping the Virtues of the Dhamma
Svkkhto Bhagavat Dhammo, sandihiko, akliko,
The Dhamma has been well-proclaimed by the Gracious One, it is visible, not subject
to time,
ehipassiko, opanayiko, paccatta veditabbo vih ti.
inviting inspection, onward leading, and can be understood by the wise for
themselves.
Saghaguavandan
Worshipping the Virtues of the Sagha
Supaipanno Bhagavato svakasagho,
The Gracious Ones Sagha of disciples are good in their practice,
ujupaipanno Bhagavato svakasagho,
the Gracious Ones Sagha of disciples are straight in their practice,
yapaipanno Bhagavato svakasagho,
the Gracious Ones Sagha of disciples are systematic in their practice,
smcipaipanno Bhagavato svakasagho,
the Gracious Ones Sagha of disciples are correct in their practice,
yad-ida cattri purisayugni aha purisapuggal,
that is to say, the four pairs of persons, the eight individual persons,
esa Bhagavato svakasagho,
this is the Gracious Ones Sagha of disciples,
Mahparitta - 7
huneyyo, phuneyyo, dakkhieyyo, ajalikaranyo,
they are worthy of offerings, of hospitality, of gifts, and of reverential salutation,
anuttara puakkhetta lokass ti.
they are an unsurpassed field of merit for the world.
Verse of Blessing
Etena saccavajjena ptu tva ratanattaya!
By this declaration of the truth may the three treasures appear to you!
Etena saccavajjena ptu tva ratanattaya!
By this declaration of the truth may the three treasures appear to you!
Etena saccavajjena ptu tva ratanattaya!
By this declaration of the truth may the three treasures appear to you!
Jayamagalagth
Verses on the Blessings of Success
Bhu sahassam-abhinimmitasyudha ta,
Mra, the terrible one, who had created a thousand arms with weapons,
Girimekhala uditaghorasasenamra,
and had mounted on (the elephant) Girimekhala, with his army,
dndidhammavidhin jitav munindo did the lord of sages defeat by such things as generosity and so forth ta tejas bhavatu te jayamagalni! [1]
through that resplendent power may you have the blessings of success!
Mrtirekam-abhiyujjhita sabbaratti,
Even more terrible than Mra was the impatient and obdurate yakkha
lavaka,
ghora pan lavakam-akkhamathaddhayakkha,
who fought (with the Buddha) throughout the whole night,
khantsudantavidhin jitav munindo (him) did the lord of sages defeat by his patience and self-control
Mahparitta - 8
ta tejas bhavatu te jayamagalni! [2]
through that resplendent power may you have the blessings of success!
Nlgiri gajavara atimattabhta,
The great elephant Nlgiri, who was completely intoxicated,
dvaggicakkam-asanva sudrua ta,
fearful, like a jungle fire, a flaming discus, or a flash of lightning,
mettambusekavidhin jitav munindo did the lord of sages defeat by sprinkling (him) with the waters of friendliness ta tejas bhavatu te jayamagalni! [3]
through that resplendent power may you have the blessings of success!
Ukkhittakhaggam-atihatthasudrua ta
With a sword that was lifted high in his outstretched hand, that very fearsome
(bandit)
dhva tiyojanapathagulimlavanta:
the one with a finger necklace (Agulimla) ran for (the whole of) three leagues
up the path:
iddhbhisakhatamano jitav munindo (him) did the lord of sages defeat with the psychic powers created in his mind ta tejas bhavatu te jayamagalni! [4]
through that resplendent power may you have the blessings of success!
Katvna kaham-udara iva gabbhiny,
Having made her midriff (look large) with a piece of wood, like one who is
pregnant,
Cicya duhavacana janakyamajjhe:
Cic (then spoke) wicked words in the midst of a group of people:
santena somavidhin jitav munindo (her) did the lord of sages defeat by means of his gentleness and peacefulness ta tejas bhavatu te jayamagalni! [5]
through that resplendent power may you have the blessings of success!
Mahparitta - 9
Sacca vihya mati-Saccakavdaketu,
The arrogant Saccaka, who had given up the truth, and had challenged (the
Buddha) to a debate,
vdbhiropitamana ati-andhabhta,
with his mind fixed on his argument, completely blind to the truth,
papadpajalito jitav munindo (him) did the lord of sages defeat with the shining lamp of true wisdom ta tejas bhavatu te jayamagalni! [6]
through that resplendent power may you have the blessings of success!
Nandopanandabhujaga vibudha mahiddhi,
Taming the wise dragon Nandopananda, who had great power,
puttena therabhujagena dampayanto,
by way of his son (Moggallna), who was a dragon of an elder,
iddhpadesavidhin jitav munindo (thus) did the lord of sages defeat (him) by instructing (his son to use) psychic
power ta tejas bhavatu te jayamagalni! [7]
through that resplendent power may you have the blessings of success!
Dugghadihibhujagena sudahahattha,
He whose hand was badly bitten by the serpent of wrongly taken up views,
brahma visuddhijutim-iddhi-Bakbhidhna,
the brahma Baka, who was clear and bright, and who possessed psychic powers,
gadena vidhin jitav munindo did the lord of sages defeat with the medicine of his super-knowledge ta tejas bhavatu te jayamagalni! [8]
through that resplendent power may you have the blessings of success!
Et pi Buddhajayamagala-ahagth,
He who recites these eight verses each and every day,
yo vcako dinadine sarate-m-atand,
which are about the Buddhas (many) blessd successes, and remembers them
with diligence,
Mahparitta - 10
hitvnanekavividhni cupaddavni,
after giving up (all) the many and various kinds of adversity,
mokkha sukha adhigameyya naro sapao. [9]
that wise man will (soon thereafter) attain both freedom and happiness.
Mahmagalasutta
The Discourse on the Great Blessings
Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho aatar devat abhikkantya rattiy,
Then a certain god, towards the end of the night,
abhikkantava kevalakappa Jetavana obhsetv,
having lit up the whole of Jetas Wood with his surpassing beauty,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta ahsi.
and after approaching and worshipping the Gracious One, he stood on one side.
Ekam-anta hit kho s devat Bhagavanta gthya ajjhabhsi:
While standing on one side that god addressed the Gracious One with a verse:
Bah dev manuss ca magalni acintayu
Many are the gods and the men who have thought about the blessings
kakhamn sotthna: brhi magalam-uttama. [1]
hoping for safety: now please say what is the supreme blessing.
Asevan ca blna, paitna-ca sevan,
Not associating with fools, but associating with the wise,
pj ca pjanyna: eta magalam-uttama. [2]
honouring those worthy of honour: this is the supreme blessing.
Mahparitta - 11
Pairpadesavso ca, pubbe ca katapuat,
Living in a suitable place, formerly having done good deeds,
attasammpaidhi ca: eta magalam-uttama. [3]
having the right aspiration for oneself: this is the supreme blessing.
Bhusacca-ca sippa-ca, vinayo ca susikkhito,
Having great learning and craft, being disciplined and well trained,
subhsit ca y vc: eta magalam-uttama. [4]
and whatever words are well spoken: this is the supreme blessing.
Mtpitu-upahna, puttadrassa sagaho,
Attending on ones mother and father, looking after ones wife and children,
ankul ca kammant: eta magalam-uttama. [5]
having work that is not agitating: this is the supreme blessing.
Dna-ca Dhammacariy ca, takna-ca sagaho,
Giving, and living by the Dhamma, and looking after ones relatives,
anavajjni kammni: eta magalam-uttama. [6]
(performing) actions that are blameless: this is the supreme blessing.
rati virati pp, majjapn ca saamo,
Abstaining, refraining, from bad deeds, restraint from intoxicating drink,
appamdo ca dhammesu: eta magalam-uttama. [7]
being heedful regarding (all) things: this is the supreme blessing.
Gravo ca nivto ca, santuh ca kataut,
Having respect and being humble, being satisfied and grateful,
klena Dhammasavaa: eta magalam-uttama. [8]
listening to the Dhamma at the right time: this is the supreme blessing.
Khant ca sovacassat, samana-ca dassana,
Being patient and easily spoken to, seeing ascetics,
klena Dhammaskacch: eta magalam-uttama. [9]
discussing the Dhamma at the right time: this is the supreme blessing.
Mahparitta - 12
Tapo ca brahmacariya-ca, ariyasaccnadassana,
Austerity, living spiritually, insight into the noble truths,
nibbnasacchikiriy ca: eta magalam-uttama. [10]
the experience of Nibbna: this is the supreme blessing.
Phuhassa lokadhammehi, citta yassa na kampati,
He whose mind does not waver, when it is touched by worldly things,
asoka viraja khema: eta magalam-uttama. [11]
being griefless, dustless, and secure: this is the supreme blessing.
Etdisni katvna, sabbattha-m-aparjit,
Having done as here directed, being undefeated everywhere,
sabbattha sotthi gacchanti: ta tesa magalam-uttaman-ti. [12]
they go everywhere in safety: for them this is the supreme blessing.
Verse of Blessing
Etena saccavajjena sotthi te hotu sabbad!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena hotu te jayamagala!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena sabbarogo vinassatu!
By this declaration of the truth may all disease be destroyed!
Karayamettasutta
The Discourse on how Friendliness Meditation should be Done
Karayam-atthakusalena, yan-ta santa pada abhisamecca:
What should be done by one skilled in goodness, who has comprehended the state of
peace:
sakko uj ca sj ca, suvaco cassa mudu anatimn, [1]
he ought to be able, straight, and upright, easy to speak to, meek, without conceit,
santussako ca subharo ca, appakicco ca sallahukavutti,
satisfied (with little), easy to support, free from duties, and light in living,
santindriyo ca nipako ca, appagabbho kulesu ananugiddho, [2]
with faculties at peace, prudent, not forward, and greedless among the families,
Mahparitta - 13
na ca khudda samcare kici yena vi pare upavadeyyu.
he should not do the slightest thing whereby others who are wise might find fault
(with him).
Sukhino v khemino hontu, sabbe satt bhavantu sukhitatt! [3]
(May all beings) be happy and secure, may all beings in their hearts be happy!
Ye keci pabhtatthi tas v thvar v anavases,
Whatsoever breathing beings there are trembling, firm, or any other (beings),
dgh v ye mahant v, majjhim rassakukathl, [4]
whether they be long or great, of middle size, short, tiny, or of compact (body),
dih v ye ca addih, ye ca dre vasanti avidre,
those who are seen, and those who are unseen, those who live far away, those who
are near,
bht v sambhaves v sabbe satt bhavantu sukhitatt! [5]
those who are born, and those who still seek birth may all beings in their hearts be
happy!
Na paro para nikubbetha, ntimaetha katthaci na kaci,
No one should cheat another, nor should he despise anyone wherever he is,
byrosan paighasa nam-aassa dukkham-iccheyya. [6]
he should not long for suffering for another because of anger or resentment.
Mt yath niya putta yus ekaputtam-anurakkhe,
In the same way as a mother would protect her child, her only child, with her life,
evam-pi sabbabhtesu mnasa bhvaye aparima. [7]
so too towards all beings one should develop the measureless thought (of
friendliness).
Metta-ca sabbalokasmi mnasa bhvaye aparima,
Towards the entire world he should develop the measureless thought of friendliness,
uddha adho ca tiriya-ca, asambdha avera asapatta. [8]
above, below, and across (the middle), without barriers, hate, or enmity.
Tiha cara nisinno v, sayno v yvatassa vigatamiddho,
Standing, walking, sitting, lying, for as long as he is without torpor,
eta sati adhiheyya, brahmam-eta vihra idha-m-hu. [9]
he should be resolved on this mindfulness, for this, they say here, is the (true)
spiritual life.
Mahparitta - 14
Dihi-ca anupagamma, slav dassanena sampanno,
Without going near to (wrong) views, virtuous, and endowed with (true) insight,
kmesu vineyya gedha, na hi jtu gabbhaseyya punar-et ti. [10]
having removed (all) greed for sense pleasures, he will never come to lie in a womb
again.
Verse of Blessing
Etena saccavajjena sotthi te hotu sabbad!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena hotu te jayamagala!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena sabbarogo vinassatu!
By this declaration of the truth may all disease be destroyed!
Ratanasutta
The Discourse on the Treasures
Yndha bhtni samgatni, Bhummni v yni va antalikkhe,
Whatever beings have come together here, whether of the earth or in the firmament,
Sabbe va bht suman bhavantu, atho pi sakkacca suantu bhsita. [1]
May the minds of all those beings be happy, and may they listen carefully to what is
said.
Tasm hi bht nismetha sabbe, metta karotha mnusiy pajya,
Therefore, all of you beings, be attentive, be friendly towards this generation of men,
Div ca ratto ca haranti ye bali, tasm hi ne rakkhatha appamatt. [2]
They who bring offerings by day and by night, therefore, being heedful, you must
protect them.
Ya kici vitta - idha v hura v saggesu v - ya ratana pata
Whatever riches there are - here or hereafter or in the heavens - that excellent
treasure
Na no sama atthi Tathgatena idam-pi Buddhe ratana pata:
Is not equal unto the Realised One this excellent treasure is in the Buddha:
Etena saccena suvatthi hotu! [3]
By virtue of this truth may there be safety!
Mahparitta - 15
Khaya virga amata pata yad-ajjhag Sakyamun samhito,
(Cravings) end, dispassion, deathlessness, excellence that which the concentrated
Sakyan sage attained,
Na tena dhammena samatthi kici idam-pi Dhamme ratana pata:
There is nothing that is equal to that state this excellent treasure is in the Dhamma:
Etena saccena suvatthi hotu! [4]
By virtue of this truth may there be safety!
Yam-Buddhaseho parivaay suci samdhim-nantarika-am-hu,
That which the great Buddha praised as being pure the concentration said to have
immediate (result),
Samdhin tena samo na vijjati idam-pi Dhamme ratana pata:
No equal to that concentration is found this excellent treasure is in the Dhamma
Etena saccena suvatthi hotu! [5]
By virtue of this truth may there be safety!
Ye puggal aha sata pasatth cattri etni yugni honti,
Those eight individuals praised by the good there are these four pairs (of persons),
Te dakkhieyy Sugatassa svak, etesu dinnni mahapphalni,
Those disciples of the Fortunate One are worthy of gifts, those things that have been
given to them have great fruit,
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [6]
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Ye suppayutt manas dahena nikkmino Gotamassanamhi,
Those who have firm minds that are devoted to Gotamas teaching, being free from
sense desire,
Te pattipatt amata vigayha laddh mudh nibbuti bhujamn,
Having attained they entered the deathless are enjoying emancipation, obtained for
free,
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [7]
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Yathindakhlo pahavi sito siy catubbhi vtehi asampakampiyo,
Just as a locking post stuck fast in the earth does not waver on account of the four
winds,
Mahparitta - 16
Tathpama sappurisa vadmi, yo ariyasaccni avecca passati,
Just like this, I say, is the person who is true, the one who sees the noble truths
completely,
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [8]
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Ye ariyasaccni vibhvayanti, gambhrapaena sudesitni,
Those who clearly distinguish the noble truths, which have been well preached by the
one with great wisdom,
Kicpi te honti bhusappamatt na te bhava ahama diyanti,
No matter how great they become in heedlessness still they do not take up an eighth
existence,
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [9]
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Sah vassa dassanasampadya tayas su dhamm jahit bhavanti:
With his attainment of (liberating) insight there are three things that are given up:
Sakkyadihi vicikicchita-ca slabbata v pi yad-atthi kici.
Embodiment view, uncertainty, and whatever (grasping at) virtue and practices there
is.
Cathapyehi ca vippamutto, cha cbhihnni abhabbo ktu,
He is free from (rebirth in) the four lower worlds, and he is incapable of the six great
crimes,
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [10]
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Kicpi so kamma karoti ppaka kyena vc uda cetas v,
Whatever bad actions he performs by way of body, speech, or mind,
Abhabbo so tassa paicchdya abhabbat dihapadassa vutt,
He is incapable of covering it up: this incapacity is said of one who has seen the state
(of peace),
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [11]
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Mahparitta - 17
Vanappagumbe yath phussitagge gimhnamse pahamasmi gimhe,
Just like a tall woodland tree crowned with flowers in the summer months, in the
early summer,
Tathpama Dhammavara adesay, Nibbnagmi paramahitya,
Just like this he preached the Dhamma which is best, which goes to Nibbna, the
highest benefit,
Idam-pi Buddhe ratana pata: etena saccena suvatthi hotu! [12]
This excellent treasure is in the Buddha: by virtue of this truth may there be safety!
Varo vara varado varharo, anuttaro Dhammavara adesay,
The best one, knowing the best, giving the best, brought the best, the unsurpassed one
preached the Dhamma which is best,
Idam-pi Buddhe ratana pata: etena saccena suvatthi hotu! [13]
This excellent treasure is in the Buddha: by virtue of this truth may there be safety!
Kha pura nava natthi sambhava, virattacitt yatike bhavasmi,
The old is destroyed, and nothing new is produced, their minds are unexcited by
future rebirth,
Te khabj avirhicchand, nibbanti dhr yathyam-padpo,
They have destroyed the seeds, and have no desire for growth, the wise are still, just
as this lamp (is still),
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [14]
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Mahparitta - 18
Yndha bhtni samgatni, bhummni v yni va antalikkhe,
Whatever beings have come together here, whether of the earth or in the firmament,
Tathgata devamanussapjita, Sagha namassma - suvatthi hotu! [17]
Gods and men revere the Realised One, we honour the Sagha - may there be safety!
Verse of Blessing
Etena saccavajjena sotthi te hotu sabbad!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena hotu te jayamagala!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena sabbarogo vinassatu!
By this declaration of the truth may all disease be destroyed!
Abhayaparitta
Protection Verses
Yan-dunnimitta avamagala-ca, yo cmanpo sakuassa saddo,
Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta Buddhnubhvena vinsamentu!
also evil planets, and unpleasant dreams may they perish through the power of
the Buddha!
Yan-dunnimitta avamagala-ca, yo cmanpo sakuassa saddo,
Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta Dhammnubhvena vinsamentu!
also evil planets, and unpleasant dreams may they perish through the power of
the Dhamma!
Yan-dunnimitta avamagala-ca, yo cmanpo sakuassa saddo,
whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta Saghnubhvena vinsamentu!
also evil planets, and unpleasant dreams may they perish through the power of
the Sagha!
Mahparitta - 19
Mahjayamagalagth
The Verses on the Great Blessings of Success
Mahkruiko ntho, hitya sabbapina,
The lord of great compassion, for the benefit of all living creatures,
pretv pram sabb patto Sambodhim-uttama.
having fulfilled all the perfections has attained supreme and Complete
Awakening.
Etena saccavajjena hotu te jayamagala! [1]
By this declaration of the truth may you have the blessing of success!
Jayanto Bodhiy mle Sakyna nandivaddhano Succeeding at the root of the Bodhi tree he furthered the Sakyans joy eva tuyha jayo hotu, jayassu jayamagala! [2]
so may you be successful, may you succeed with the blessing of success!
Sakkatv Buddharatana, osadha uttama vara,
Having honoured the Buddha treasure, the best and supreme medicine,
hita devamanussna, Buddhatejena sotthin
of benefit to gods and men, by the blessd power of the Buddha
nassantupaddav sabbe, dukkh vpasamentu te! [3]
may all adversities perish, and all suffering come to an end for you!
Sakkatv Dhammaratana, osadha uttama vara,
Having honoured the Dhamma treasure, the best and supreme medicine,
parihpasamana, Dhammatejena sotthin
which brings fevers to an end, by the blessd power of the Dhamma
nassantupaddav sabbe, bhay vpasamentu te! [4]
may all adversities perish, and all fear come to an end for you!
Sakkatv Sagharatana, osadha uttama vara,
Having honoured the Sagha treasure, the best and supreme medicine,
huneyya phuneyya, Saghatejena sotthin
worthy of gifts and hospitality, by the blessd power of the Sagha
nassantupaddav sabbe, rog vpasamentu te! [5]
may all adversities perish, and all disease come to an end for you!
Mahparitta - 20
Ya kici ratana loke vijjati vividh puth
Whatever the many and various treasures there are in the world
ratana Buddhasama natthi: tasm sotth bhavantu te! [6]
no treasure is equal to the Buddha: through this (truth) may you be safe!
Ya kici ratana loke vijjati vividh puth
Whatever the many and various treasures there are in the world
ratana Dhammasama natthi: tasm sotth bhavantu te! [7]
no treasure is equal to the Dhamma: through this (truth) may you be safe!
Ya kici ratana loke vijjati vividh puth
Whatever the many and various treasures there are in the world
ratana Saghasama natthi: tasm sotth bhavantu te! [8]
no treasure is equal to the Sagha: through this (truth) may you be safe!
Natthi me saraa aa, Buddho me saraa vara!
For me there is no other refuge, for me the Buddha is the best refuge!
Etena saccavajjena hotu te jayamagala! [9]
By this declaration of the truth may you have the blessing of success!
Natthi me saraa aa, Dhammo me saraa vara!
For me there is no other refuge, for me the Dhamma is the best refuge!
Etena saccavajjena hotu te jayamagala! [10]
By this declaration of the truth may you have the blessing of success!
Natthi me saraa aa, Sagho me saraa vara!
For me there is no other refuge, for me the Sagha is the best refuge!
Etena saccavajjena hotu te jayamagala! [11]
By this declaration of the truth may you have the blessing of success!
Sabbtiyo vivajjantu sabbarogo vinassatu,
May you avoid all calamities and may all disease be destroyed,
m te bhavatvantaryo, sukh dghyuko bhava!
may there be no obstacles for you, may you be happy and live long!
Mahparitta - 21
Bhavatu sabbamagala, rakkhantu sabbadevat,
May there be every blessing, and may all of the gods protect you,
sabba-Buddhnubhvena sad sotth bhavantu te!
by the power of all the Buddhas may you be safe forever!
Bhavatu sabbamagala, rakkhantu sabbadevat,
May there be every blessing, and may all of the gods protect you,
sabba-Dhammnubhvena sad sotth bhavantu te!
by the power of all that is Dhamma may you be safe forever!
Bhavatu sabbamagala, rakkhantu sabbadevat,
May there be every blessing, and may all of the gods protect you,
sabba-Saghnubhvena sad sotth bhavantu te!
by the power of the whole Sagha may you be safe forever!
Nakkhattayakkhabhtna, ppaggahanivra,
Warding off all unlucky stars, yakkhas, bhtas, and evil planets,
parittassnubhvena hantu tesa upaddave!
by the power of this safeguard may all their adversities end!
22
Pahamakabhavra - 23
Catubhavrapi
The Text of the Four
Recitals
Pahamakabhavra - 24
Pahamakabhavra
The First Recital
Namo tassa Bhagavato Arahato Sammsambuddhassa x 3
Reverence to him, the Gracious One, the Worthy One,
the Perfect Sambuddha x 3
1: Saraagamana1
Going for Refuge
Buddha saraa gacchmi
I go to the Buddha for refuge
Dhamma saraa gacchmi
I go to the Dhamma for refuge
Sagha saraa gacchmi
I go to the Sagha for refuge
Dutiyam-pi Buddha saraa gacchmi
For a second time I go to the Buddha for refuge
Dutiyam-pi Dhamma saraa gacchmi
For a second time I go to the Dhamma for refuge
Dutiyam-pi Sagha saraa gacchmi
For a second time I go to the Sagha for refuge
Tatiyam-pi Buddha saraa gacchmi
For a third time I go to the Buddha for refuge
Tatiyam-pi Dhamma saraa gacchmi
For a third time I go to the Dhamma for refuge
Tatiyam-pi Sagha saraa gacchmi
For a third time I go to the Sagha for refuge
PPV2: Saragamana
Pahamakabhavra - 25
2: Dasasikkhpadni
The Ten Training Rules
Ptipt veramasikkhpada [1]
The training rule of refraining from killing living creatures
Adinndn veramasikkhpada [2]
The training rule of refraining from taking what has not been given
Abrahmacariy veramasikkhpada [3]
The training rule of refraining from unchastity
Musvd veramasikkhpada [4]
The training rule of refraining from false speech
Surmerayamajjapamdahn veramasikkhpada [5]
The training rule of refraining from liquor, wines, or intoxicants which cause
heedlessness.
Viklabhojan veramasikkhpada [6]
The training rule of refraining from eating at the wrong time
Naccagtavditaviskadassan veramasikkhpada [7]
The training rule of refraining from dances, songs, music, and watching shows
Mlgandhavilepanadhraamaanavibhsanahn veramasikkhpada
[8]
The training rule of refraining from adorning or ornamenting (oneself) by
wearing garlands, scents, or ointments
Uccsayanamahsayan veramasikkhpada [9]
The training rule of refraining from lofty or grand beds
Jtarparajatapaiggaha veramasikkhpada [10]
The training rule of refraining from accepting gold or money
Pahamakabhavra - 26
3: Smaerapaha1
The Questions to the Novice
Eka nma ki?
What is said to be one?
Nma-ca rpa-ca.
Mind and body.
Ti nma ki?
What is said to be three?
Cattri nma ki?
What is said to be four?
Cattri ariyasaccni.
The four noble truths.
Pacupdnakkhandh.2
The five constituent groups (of mind and body) that
provide fuel for attachment.
Satta Bojjhag.
The seven factors of Awakening.
Nava sattvs.
The nine abodes of beings.
Tisso vedan.
The three feelings.
Pahamakabhavra - 27
4: Dvattiskra1
The Thirty Two Fold Nature
Atthi imasmi kye:
There are in this body:
kes, lom, nakh, dant, taco,
hairs of the head, body hairs, nails, teeth, skin,
masa, nahru, ahi, ahimij,2 vakka,
flesh, sinews, bones, bone-marrow, kidneys,
hadaya, yakana, kilomaka, pihaka, papphsa,
heart, liver, pleura, spleen, lungs,
anta, antagua, udariya, karsa,
intestines, mesentery, undigested food, excrement,
pitta, semha, pubbo, lohita, sedo, medo,
bile, phlegm, pus, blood, sweat, fat,
assu, vas, kheo, sighnik, lasik, mutta,
tears, grease, spit, mucus, synovic fluid, urine,
matthake matthalugan-ti.3
and the brain in the head.
Pahamakabhavra - 28
5: Paccavekkha
The Reflections
Paisakh yoniso cvara paisevmi,
With proper discernment I make use of the robe,
yvad-eva stassa paightya, uhassa paightya,
only to ward off the cold, to ward off the heat,
asamakasavttapasirisapasamphassna paightya,
to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and
creeping things,
yvad-eva hirikopnapaicchdanattha. [1]
only as a cover for the shameful parts.
Paisakh yoniso piapta paisevmi,
With proper discernment I make use of almsfood,
neva davya, na madya, na maanya, na vibhsanya,1
not for sport, or for showing off, not for ornament, or for adornment,
yvad-eva imassa kyassa hitiy ypanya,
but only to maintain this body, and to carry on,
vihisparatiy brahmacariynuggahya,
to inhibit annoyance, and to assist in the spiritual life,
iti pura-ca vedana paihakhmi,
and so I will get rid of any old feeling,
nava-ca vedana na uppdessmi,
and not produce any new feeling,
ytr ca me bhavissati, anavajjat ca phsuvihro c ti. [2]
and I will carry on, being blameless, and living comfortably.
Paisakh yoniso sensana paisevmi,
With proper discernment I make use of a dwelling,
yvad-eva stassa paightya, uhassa paightya,
only to ward off the cold, to ward off the heat,
asamakasavttapasirisapasamphassna paightya,
to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and
serpents,
1
MPP: vibhusanya
Pahamakabhavra - 29
yvad-eva utuparissayavinodana paisallnrmattha. [3]
only to dispel the trouble of the (varying) seasons, and so as to delight in seclusion.
Paisakh yoniso gilnapaccayabhesajjaparikkhra paisevmi,
With proper discernment I make use of the requisite of medicine for support when
sick,
yvad-eva uppannna veyybdhikna vedanna paightya
only to ward off oppressive feelings that have arisen
abypajjhaparamaty ti. [4]
and at least be free from oppression.
Pahamakabhavra - 30
6: Dasadhammasutta
The Discourse on the Ten Things
Introductory Verse
Bhikkhna guasayutta ya desesi Mahmuni,
This is what the Great Sage preached about the qualities of the monks,
ya sutv paipajjanto, sabbadukkh pamuccati.
after hearing it, and while practising, he is freed from all suffering.
Sabbalokahitatthya paritta ta bhamahe.1
For the whole worlds benefit and welfare we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
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,
Bhagav etad-avoca:
and the Gracious One said this:
Dasa ime bhikkhave dhamm
There are these ten things, monks,
pabbajitena abhiha paccavekkhitabb.
that one who has gone forth should frequently reflect on.
Katame dasa?
What are the ten?
Pahamakabhavra - 31
1
Pahamakabhavra - 32
ya kamma karissmi, kalya v ppaka v,
whatever actions I perform, whether good or bad,
tassa dydo bhavissm ti,
to that I will be the heir,
pabbajitena abhiha paccavekkhitabba. [7]
one who has gone forth should frequently reflect on this.
Katha bhtassa me rattidiv vtipatant? ti
In what way do the nights and days pass for me?
pabbajitena abhiha paccavekkhitabba. [8]
one who has gone forth should frequently reflect on this.
Kacci nu khoha sugre abhiramm? ti
Do I delight in empty places?
pabbajitena abhiha paccavekkhitabba. [9]
one who has gone forth should frequently reflect on this.
Atthi nu kho me uttarimanussadhamm Has a state beyond (ordinary) human beings alam-ariyaadassanaviseso - adhigato?
the distinction of what is truly noble knowledge and seeing - been attained by me?
Soham pacchime kle sabrahmacrhi puho,
Will I at the end, when questioned by my companions in the spiritual life,
na maku bhavissm? ti
not be embarrassed?
pabbajitena abhiha paccavekkhitabba. [10]
one who has gone forth should frequently reflect on this.
Ime kho bhikkhave dasadhamm,
These are the ten things, monks,
pabbajitena abhiha paccavekkhitabb ti.
that one who has gone forth should frequently reflect on.
Idam-avoca Bhagav,
The Gracious One said this,
attaman te bhikkh Bhagavato bhsita abhinandun-ti.
and those monks were uplifted and greatly rejoiced in the Gracious Ones words.
Pahamakabhavra - 33
7: Mahmagalasutta
The Discourse on the Great Blessings
Introductory Verses
Ya magala dvdasasu cintayisu sadevak,
What a blessing is was thought about by gods and men for twelve (years),
sotthna ndhigacchanti; ahatisa-ca magala
but they did not attain (true) safety; the thirty-eight blessings
desita devadevena sabbappavinsana.
which were preached by the god of gods make all that is bad perish.
Sabbalokahitatthya paritta ta bhamahe.1
For the whole worlds benefit and welfare we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho aatar devat abhikkantya rattiy,
Then a certain god, towards the end of the night,
abhikkantava kevalakappa Jetavana obhsetv,
having lit up the whole of Jetas Wood with his surpassing beauty,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta ahsi.
and after approaching and worshipping the Gracious One, he stood on one side.
Ekam-anta hit kho s devat Bhagavanta gthya ajjhabhsi:
While standing on one side that god addressed the Gracious One with a verse:
Pahamakabhavra - 34
Bah dev manuss ca magalni acintayu
Many are the gods and the men who have thought about the blessings
kakhamn sotthna: brhi magalam-uttama. [1]
hoping for safety: now please say what is the supreme blessing.
Asevan ca blna, paitna-ca sevan,
Not associating with fools, but associating with the wise,
pj ca pjanyna: eta magalam-uttama. [2]
honouring those worthy of honour: this is the supreme blessing.
Pairpadesavso ca, pubbe ca katapuat,
Living in a suitable place, formerly having done good deeds,
attasammpaidhi ca: eta magalam-uttama.
having the right aspiration for oneself: this is the supreme blessing. [3]
Bhusacca-ca sippa-ca, vinayo ca susikkhito,
Having great learning and craft, being disciplined and well trained,
subhsit ca y vc: eta magalam-uttama. [4]
and whatever words are well spoken: this is the supreme blessing.
Mtpitu-upahna, puttadrassa sagaho,
Attending on ones mother and father, looking after ones wife and children,
ankul ca kammant: eta magalam-uttama. [5]
having work that is not agitating: this is the supreme blessing.
Dna-ca Dhammacariy ca, takna-ca sagaho,
Giving, and living by the Dhamma, and looking after ones relatives,
anavajjni kammni: eta magalam-uttama. [6]
(performing) actions that are blameless: this is the supreme blessing.
rati virati pp, majjapn ca saamo,
Abstaining, refraining, from bad deeds, restraint from intoxicating drink,
appamdo ca dhammesu: eta magalam-uttama. [7]
being heedful regarding (all) things: this is the supreme blessing.
Gravo ca nivto ca, santuh ca kataut,
Having respect and being humble, being satisfied and grateful,
klena Dhammasavaa: eta magalam-uttama. [8]
listening to the Dhamma at the right time: this is the supreme blessing.
Pahamakabhavra - 35
Khant ca sovacassat, samana-ca dassana,
Being patient and easily spoken to, seeing ascetics,
klena Dhammaskacch: eta magalam-uttama. [9]
discussing the Dhamma at the right time: this is the supreme blessing.
Tapo ca brahmacariya-ca, ariyasaccnadassana,
Austerity, living spiritually, insight into the noble truths,
nibbnasacchikiriy ca: eta magalam-uttama. [10]
the experience of Nibbna: this is the supreme blessing.
Phuhassa lokadhammehi, citta yassa na kampati,
He whose mind does not waver, when it is touched by worldly things,
asoka viraja khema: eta magalam-uttama. [11]
being griefless, dustless, and secure: this is the supreme blessing.
Etdisni katvna, sabbattha-m-aparjit,
Having done as here directed, being undefeated everywhere,
sabbattha sotthi gacchanti: ta tesa magalam-uttaman-ti. [12]
they go everywhere in safety: for them this is the supreme blessing.
Pahamakabhavra - 36
8. Ratanasutta
The Discourse on the Treasures
Introductory Verses
Koisatasahassesu cakkavesu devat
The gods in the ten hundred thousand million universes
yassa patigahanti ya-ca Vesliya pure,
accepted that order (given) in the city of Vesli,
rogmanusssadubbhikkha sambhta tividha bhaya and disease, non-human beings, and famine the threefold fear that had arisen khippam-antaradhpesi, paritta ta bhamahe.
was quickly brought to an end, we will recite that safeguard.
The Safeguard
Yndha bhtni samgatni, Bhummni v yni va antalikkhe,
Whatever beings have come together here, whether of the earth or in the firmament,
sabbe va bht suman bhavantu, atho pi sakkacca suantu bhsita. [1]
may the minds of all those beings be happy, and may they listen carefully to what is
said.
Tasm hi bht nismetha sabbe, metta karotha mnusiy pajya,
Therefore, all of you beings, be attentive, be friendly towards this generation of men,
div ca ratto ca haranti ye bali, tasm hi ne rakkhatha appamatt. [2]
they who bring offerings by day and by night, therefore, being heedful, you must
protect them.
Ya kici vitta - idha v hura v saggesu v - ya ratana pata
Whatever riches there are - here or hereafter or in the heavens - that excellent
treasure
na no sama atthi Tathgatena idam-pi Buddhe ratana pata:
is not equal unto the Realised One this excellent treasure is in the Buddha:
etena saccena suvatthi hotu! [3]
by virtue of this truth may there be safety!
Khaya virga amata pata yad-ajjhag Sakyamun samhito (Cravings) end, dispassion, deathlessness, excellence that which the concentrated
Sakyan sage attained -
Pahamakabhavra - 37
na tena dhammena samatthi kici idam-pi Dhamme ratana pata:
there is nothing that is equal to that state - this excellent treasure is in the Dhamma:
etena saccena suvatthi hotu! [4]
by virtue of this truth may there be safety!
Yam-Buddhaseho parivaay suci samdhim-nantarika-am-hu That which the great Buddha praised as being pure the concentration said to have
immediate (result) samdhin tena samo na vijjati idam-pi Dhamme ratana pata:
no equal to that concentration is found this excellent treasure is in the Dhamma
etena saccena suvatthi hotu! [5]
by virtue of this truth may there be safety!
Ye puggal aha sata pasatth cattri etni yugni honti Those eight individuals praised by the good there are these four pairs (of persons) te dakkhieyy Sugatassa svak, etesu dinnni mahapphalni those disciples of the Fortunate One are worthy of gifts, those things that have been
given to them have great fruit idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [6]
this excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Ye suppayutt manas dahena nikkmino Gotamassanamhi Those who have firm minds that are devoted to Gotamas teaching, being free from
sense desire te pattipatt amata vigayha laddh mudh nibbuti bhujamn having attained they entered the deathless are enjoying emancipation, obtained for
free idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [7]
this excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Yathindakhlo pahavi sito siy catubbhi vtehi asampakampiyo,
Just as a locking post stuck fast in the earth does not waver on account of the four
winds,
tathpama sappurisa vadmi, yo ariyasaccni avecca passati just like this, I say, is the person who is true, the one who sees the noble truths
completely idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [8]
this excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Pahamakabhavra - 38
Ye ariyasaccni vibhvayanti, gambhrapaena sudesitni,
Those who clearly distinguish the noble truths, which have been well preached by the
one with great wisdom,
kicpi te honti bhusappamatt na te bhava ahama diyanti no matter how great they become in heedlessness still they do not take up an eighth
existence idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [9]
this excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Sah vassa dassanasampadya tayas su dhamm jahit bhavanti:
With his attainment of (liberating) insight there are three things that are given up:
sakkyadihi vicikicchita-ca slabbata v pi yad-atthi kici.
embodiment view, uncertainty, and whatever (grasping at) virtue and practices there
is.
Cathapyehi ca vippamutto, cha cbhihnni abhabbo ktu He is free from (rebirth in) the four lower worlds, and he is incapable of the six great
crimes idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [10]
this excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Kicpi so kamma karoti ppaka kyena vc uda cetas v,
Whatever bad actions he performs by way of body, speech, or mind,
abhabbo so tassa paicchdya: abhabbat dihapadassa vutt he is incapable of covering it up: this incapacity is said of one who has seen the state
(of peace) idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [11]
this excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Vanappagumbe yath phussitagge gimhnamse pahamasmi gimhe,
Just like a tall woodland tree crowned with flowers in the summer months, in the
early summer,
tathpama Dhammavara adesay, Nibbnagmi paramahitya just like this he preached the Dhamma which is best, which goes to Nibbna, the
highest benefit idam-pi Buddhe ratana pata: etena saccena suvatthi hotu! [12]
this excellent treasure is in the Buddha: by virtue of this truth may there be safety!
Pahamakabhavra - 39
Varo vara varado varharo, anuttaro Dhammavara adesay The best one, knowing the best, giving the best, brought the best, the unsurpassed one
preached the Dhamma which is best idam-pi Buddhe ratana pata: etena saccena suvatthi hotu! [13]
this excellent treasure is in the Buddha: by virtue of this truth may there be safety!
Kha pura nava natthi sambhava, virattacitt yatike bhavasmi,
The old is destroyed, and nothing new is produced, their minds are unexcited by
future rebirth,
te khabj avirhicchand, nibbanti dhr yathyam-padpo they have destroyed the seeds, and have no desire for growth, the wise are still, just
as this lamp (is still) idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [14]
this excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Pahamakabhavra - 40
9: Karayamettasutta
The Discourse on how Friendliness Meditation should be Done
Introductory Verses
Yassnubhvato yakkh neva dassenti bhisana,
Because of the power of that (safeguard) the yakkhas could not make fearful
(sights) appear,
yamhi ve cnuyujanto1 ratti divam-antandito2
by practising that diligently night and day
sukha supati sutto ca ppa kici na passati he sleeps happily, and while sleeping does not see anything bad evam-diguopeta, paritta ta bhamahe.
it is endowed with such qualities, we will recite that safeguard.
The Safeguard
Karayam-atthakusalena, yan-ta santa pada abhisamecca:
What should be done by one skilled in goodness, who has comprehended the state of
peace:
sakko uj ca sj ca, suvaco cassa mudu anatimn, [1]
he ought to be able, straight, and upright, easy to speak to, meek, without conceit,
santussako ca subharo ca, appakicco ca sallahukavutti,
satisfied (with little), easy to support, free from duties, and light in living,
santindriyo ca nipako ca, appagabbho kulesu ananugiddho, [2]
with faculties at peace, prudent, not forward, and greedless among the families,
na ca khudda samcare kici yena vi pare upavadeyyu.
he should not do the slightest thing whereby others who are wise might find fault
(with him).
Sukhino v khemino hontu, sabbe satt bhavantu sukhitatt! [3]
(May all beings) be happy and secure, may all beings in their hearts be happy!
Ye keci pabhtatthi tas v thvar v anavases,
Whatsoever breathing beings there are - trembling, firm, or any other (beings),
1
2
Pahamakabhavra - 41
dgh v ye mahant v, majjhim rassakukathl, [4]
whether they be long or great, of middle size, short, tiny, or of compact (body),
dih v ye ca addih, ye ca dre vasanti avidre,
those who are seen, and those who are unseen, those who live far away, those who
are near,
bht v sambhaves v sabbe satt bhavantu sukhitatt! [5]
those who are born, and those who still seek birth may all beings in their hearts be
happy!
Na paro para nikubbetha, ntimaetha katthaci na kaci,
No one should cheat another, nor should he despise anyone wherever he is,
byrosan paighasa nam-aassa dukkham-iccheyya. [6]
he should not long for suffering for another because of anger or resentment.
Mt yath niya putta yus ekaputtam-anurakkhe,
In the same way as a mother would protect her child, her only child, with her life,
evam-pi sabbabhtesu mnasa bhvaye aparima. [7]
so too towards all beings one should develop the measureless thought (of
friendliness).
Metta-ca sabbalokasmi mnasa bhvaye aparima,
Towards the entire world he should develop the measureless thought of friendliness,
uddha adho ca tiriya-ca, asambdha avera asapatta. [8]
above, below, and across (the middle), without barriers, hate, or enmity.
Tiha cara nisinno v, sayno v yvatassa vigatamiddho,
Standing, walking, sitting, lying, for as long as he is without torpor,
eta sati adhiheyya, brahmam-eta vihra idha-m-hu. [9]
he should be resolved on this mindfulness, for this, they say here, is the (true)
spiritual life.
Dihi-ca anupagamma, slav dassanena sampanno,
Without going near to (wrong) views, virtuous, and endowed with (true) insight,
kmesu vineyya gedha, na hi jtu gabbhaseyya punar-et ti. [10]
having removed (all) greed for sense pleasures, he will never come to lie in a womb
again.
Pahamakabhavra - 42
10. Khandhaparitta
The Safeguard of the Constituent Groups (of Mind & Body)
Introductory Verses
Sabbsivisajtna dibbamantgada viya,
To all kinds of poisonous snakes it is like the medicine of a divine charm,
ya nsesi visa ghora sesa cpi parissaya.
it destroyed terrible poisons and all other dangers.
akkhettamhi1 sabbattha, sabbad sabbapina,
In this orders domain, (which is) everywhere, always, for all living creatures,
sabbaso pi vinseti, paritta ta bhamahe.
it thoroughly destroys (all dangers), we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Tena kho pana samayena Svatthiya
Then at that time near Svatthi
aataro bhikkhu ahin daho klakato hoti.
a certain monk was bitten by a snake and died.
Atha kho sambahul2 bhikkh yena Bhagav tenupasakamisu,
Then a great many monks approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta nisdisu.
and after approaching and worshipping the Gracious One, they sat down on one side.
Ekam-anta nisinn kho te bhikkh Bhagavanta etad-avocu:
While sitting on one side those monks said this to the Gracious One:
1
2
CBhp: khettamhi
PPV2: sabbahul ??
Pahamakabhavra - 43
Idha bhante Svatthiya,
Here, reverend Sir, near Svatthi,
aataro bhikkhu ahin daho klakato ti.
a certain monk has been bitten by a snake and has died.
Na ha nna so bhikkhave bhikkhu
Surely, monks, that monk did not
cattri ahirjakulni mettena cittena phari.
suffuse the four royal families of snakes with a mind (full of) friendliness.
Sace hi so bhikkhave bhikkhu cattri ahirjakulni mettena cittena phareyya
For if, monks, that monk had suffused the four royal families of snakes with a mind
(full of) friendliness
na hi so bhikkhave bhikkhu ahin daho kla kareyya.
then that monk, monks, would not have been bitten by a snake and died.
Katamni cattri ahirjakulni?
Who are the four royal families of snakes?
Virpakkha ahirjakula,
The Virpakkha royal family of snakes,
Erpatha ahirjakula,
the Erpatha royal family of snakes,
Chabyputta ahirjakula,
the Chabyputta royal family of snakes,
Kahgotamaka ahirjakulam.
the Kahgotamaka royal family of snakes.
Na ha nna so bhikkhave bhikkhu
Surely, monks, that monk did not
imni cattri ahirjakulni mettena cittena phari.
suffuse these four royal families of snakes with a mind (full of) friendliness.
Sace hi so bhikkhave bhikkhu imni cattri ahirjakulni mettena cittena
phareyya,
For if, monks, that monk had suffused these four royal families of snakes with a
mind (full of) friendliness,
na hi so bhikkhave bhikkhu ahin daho kla kareyya.
then that monk, monks, would not have been bitten by a snake and died.
Pahamakabhavra - 44
Anujnmi bhikkhave,
I allow you, monks,
imni cattri ahirjakulni mettena cittena pharitu,
to suffuse these four royal families of snakes with a mind (full of) friendliness,
attaguttiy attarakkhya attaparitty ti.
to guard yourselves, to protect yourselves, to safeguard yourselves.
Idam-avoca Bhagav,
The Gracious One said this,
ida vatv Sugato athpara etad-avoca Satth:
and after saying this, the Fortunate One, the Teacher, said something more:
Virpakkhehi me metta, metta Erpathehi me,
I am friendly with the Virpakkhas, with the Erpathas I am friendly,
Chabyputtehi me metta, metta Kahgotamakehi ca. [1]
I am friendly with the Chabyputtas, and friendly with the Kahgotamakas.
Apdakehi me metta, metta dipdakehi me,
I am friendly with those without feet, with those with two feet I am friendly,
catuppadehi1 me metta, metta bahuppadehi me. [2]
I am friendly with those with four feet, with those with many feet I am friendly.
M ma apdako hisi, m ma hisi dipdako,
May the one without feet not hurt me, may the one with two feet not hurt me,
m ma catuppado hisi, m ma hisi bahuppado. [3]
may the one with four feet not hurt me, may the one with many feet not hurt
me.
Sabbe satt, sabbe p, sabbe bht ca keval,
May all beings, all living creatures, all who are born, in their entirety,
sabbe bhadrni passantu, m kaci ppam-gam. [4]
may all see prosperity, may nothing bad come to anyone.
CBhp: catuppdehi
Pahamakabhavra - 45
Appamo Buddho!
The Buddha is measureless!
Appamo Dhammo!
The Dhamma is measureless!
Appamo Sagho!
The Sagha is measureless!
Pamavantni sirisapni,
Measurable are creeping things,
ahivicchik, satapad, unbhi, sarabh, msik.
(such as) snakes, scorpions, centipedes, spiders, lizards, and rats.
Kat me rakkh, kat me paritt, paikkamantu bhtni!
I have made this protection, I have made this safeguard, may (all these) beings go
away!
Soha namo Bhagavato, namo sattanna Sammsambuddhnan-ti.
I revere the Gracious One, I revere the seven Perfect Sambuddhas.
Pahamakabhavra - 46
11: Mettnisasasutta1
The Discourse on the Advantages of Friendliness Meditation
Introductory Verse
Aggikkhandhopama sutv jtasavegabhikkhuna
To the monks who felt a sense of urgency after hearing the simile on the mass of
fire
assdatthya desesi ya paritta Mahmuni.
the Great Sage preached this safeguard, for their welfare and satisfaction.
Sabbalokahitatthya paritta tam bhamahe.
For the whole worlds welfare and benefit we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
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,
Bhagav etad-avoca:
and the Gracious One said this:
Mettya bhikkhave cetovimuttiy,
Monks, from the freedom of mind by friendliness meditation,
sevitya, bhvitya, bahulkatya, ynkatya,2
when practised, developed, made much of, carried on,
vatthukatya, anuhitya, paricitya, susamraddhya,
established, maintained, augmented, and properly instigated,
1
2
CBhp: Mettsutta
CBhp: ynikatya
Pahamakabhavra - 47
ekdasnisas pikakh.
eleven advantages are to be expected.
Katame ekdasa?
What are the eleven?
Sukha supati, [1]
He sleeps happily,
sukha paibujjhati, [2]
he wakes up happily,
na ppaka supina passati, [3]
he does not see bad dreams,
manussna piyo hoti, [4]
he is dear to human beings,
amanussna piyo hoti, [5]
he is dear to non-human beings,
devat rakkhanti, [6]
the gods protect him,
nssa aggi v visa v sattha v kamati, [7]
neither fire, poison, or sword can affect him,
1
PPV2: tuvaa
CBhp: omit bhvitya (presumably by mistake)
3
CBhp: ynikatya
2
Pahamakabhavra - 48
vatthukatya, anuhitya, paricitya, susamraddhya,
established, maintained, augmented, and properly instigated,
ime ekdasnisas pikakh ti.
there are these eleven advantages to be expected.
Idam-avoca Bhagav,
The Gracious One said this,
attaman te bhikkh Bhagavato bhsita abhinandun-ti.
and those monks were uplifted and greatly rejoiced in the Gracious Ones words.
Pahamakabhavra - 49
12: Mittnisasa1
The Advantages of Friendship
Introductory Verse
Prento Bodhisambhre Ntho Temiyajtiya
While fulfilling the conditions for Awakening the Lord, in his birth as Temiya,
mittnisasa ya ha Sunanda nma srathi.
spoke on the advantages of friendship to his charioteer named Sunanda.
Sabbalokahitatthya paritta ta bhamahe.
For the whole worlds welfare and benefit we will recite that safeguard.
The Safeguard
Pahtabhakkho bhavati vippavuttho sak ghar,
He has an abundance of food (even) when away from his home,
bah na upajvanti, yo mittna na dbhati. [1]
many live depending on him, he who does no wrong to his friends.
Ya ya janapada yti, nigame rjadhniyo,
Whatever country he goes to, in a town or a kings capital,
sabbattha pjito hoti, yo mittna na dbhati. [2]
everywhere (he goes) he is honoured, he who does no wrong to his friends.
Nssa cor pasahanti, ntimaeti khattiyo,
Thieves do not overpower him, nobles do not despise him,
sabbe amitte tarati, yo mittna na dbhati. [3]
he overcomes all enemies, he who does no wrong to his friends.
Akkuddho saghara eti, sabhya painandito,
without anger he comes to his home, he is welcome in public halls,
tna uttamo hoti, yo mittna na dbhati. [4]
he is the best of relatives, he who does no wrong to his friends.
Sakkatv sakkato hoti, garu hoti sagravo,
After greeting, he is greeted, respectable, he is respected,
vaakittibhato hoti, yo mittna na dbhati. [5]
he enjoys splendour and renown, he who does no wrong to his friends.
Pahamakabhavra - 50
Pjako labhate pja, vandako paivandana,
Honourable, he receives honour, worshipful, he is worshipped,
yaso kitti-ca pappoti, yo mittna na dbhati. [6]
he acquires repute and renown, he who does no wrong to his friends.
Aggi yath pajjalati, devat va virocati,
Just like a fire he shines forth, he is as brilliant as a god,
siriy ajahito hoti, yo mittna na dbhati. [7]
he is not abandoned by good luck, he who does no wrong to his friends.
Gvo tassa pajyanti, khette vutta virhati,
His cows are productive for him, what is sown in his fields grows up,
puttna phalam-asnti, yo mittna na dbhati. [8]
he enjoys the boon of children, he who does no wrong to his friends.
Darito pabbatto v, rukkhato patito naro,
Whether that man has fallen from a cleft, a mountain, or a tree,
cuto patiha labhati, yo mittna na dbhati. [9]
while falling, he receives support, he who does no wrong to his friends.
Virhamlasantna nigrodham-iva mluto,
As the wind (cannot overpower) a banyan tree which has roots well grown,
amitt nappasahanti yo mittna na dbhati. [10]
(so) enemies cannot overpower he who does no wrong to his friends.
Pahamakabhavra - 51
13. Moraparitta
The Peacocks Safeguard
Introductory Verses
Prento Bodhisambhre nibbatto morayonina.
While fulfilling the conditions for Awakening he was born from a peahens
womb.
Yena savihitrakkha Mahsatta vane car
As the Great Being was protected with (a safeguard) the forest dwellers
cirassa vyamant pi, neva sakkhisu gahitu.
were unable to catch him, though they endeavoured for a long time.
Brahmamantan-ti akkhta, paritta ta bhamahe.
It is declared to be Brahmas Charm, we will recite that safeguard.
The Safeguard
Udetaya Cakkhum ekarj,
That One who gives Vision, the sole king, comes up,
harissavao pahavippabhso,
he is golden coloured, he enlightens the earth,
ta ta namassmi harissavaa pahavippabhsa,
therefore I revere the golden coloured one, who enlightens the earth,
tayajja gutt viharemu divasa. [1]
guarded by you today, we will live out the day.
Ye brhma vedag sabbadhamme
I revere those brahmins who have true understanding
te me namo - te ca ma playantu!
of all things - may they keep watch over me!
Namatthu Buddhna! Namatthu Bodhiy!
Revere the Buddhas! Revere Awakening!
Namo Vimuttna! Namo Vimuttiy! [2]
Reverence to the Free! Reverence to Freedom!
Ima so paritta katv moro carati esan.
After making this safeguard the peacock roams about seeking (for food).
Pahamakabhavra - 52
Apetaya Cakkhum ekarj,
That One who gives Vision, the sole king, goes down,
harissavao pahavippabhso,
he is golden coloured, he enlightens the earth,
ta ta namassmi harissavaa pahavippabhsa,
therefore I revere the golden coloured one, who enlightens the earth,
tayajja gutt viharemu ratti. [3]
guarded by you today, we will live out the night.
Ye brhma vedag sabbadhamme
I revere those brahmins who have true understanding
te me namo - te ca ma playantu!
of all things - may they keep watch over me!
Namatthu Buddhna! Namatthu Bodhiy!
Revere the Buddhas! Revere Awakening!
Namo Vimuttna! Namo Vimuttiy!
Reverence to the Free! Reverence to Freedom!
Ima so paritta katv moro vsam-akappay ti. [4]
After making this safeguard the peacock dwells on (without fear).
Pahamakabhavra - 53
14: Candaparitta
The Moons Safeguard
Introductory Verse
Rhun1 gahito Cando, mutto yassnubhvato,
The Moon, who was seized by Rhu, was released by that (safeguards) power,
sabbaveribhaya nsa paritta ta bhamahe.
the destruction of fear of all foes we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Tena kho pana samayena Candim devaputto
Then at that time the Moon god
Rhun asurindena gahito hoti.
was seized by the asura lord Rhu.
Atha kho Candim devaputto Bhagavanta anussaramno,
Then the Moon god, recollecting the Gracious One,
tya velya ima gtha abhsi:
on that occasion recited this verse:
2
Pahamakabhavra - 54
Tathgata Arahanta, Candim saraa gato,
To the Realised One, the Worthy One, the Moon has gone for refuge,
Rhu Canda pamucassu! Buddh loknukampak ti. [2]
you must release the Moon, Rhu! (For) the Buddhas pity the world.
Atha kho Rhu asurindo Candima devaputta mucitv,
Then the asura lord Rhu, having released the Moon god,
taramnarpo yena Vepacitti asurindo tenupasakami,
hurriedly approached the asura lord Vepacitti,
upasakamitv saviggo lomahahajto, ekam-anta ahsi.
and after approaching, anxious, and horrified, he stood on one side.
Ekam-anta hita kho
While he was standing on one side
Rhu asurinda Vepacitti asurindo gthya ajjhabhsi:
the asura lord Vepacitti addressed the asura lord Rhu with a verse:
Kin-nu santaramno va Rhu Canda pamucasi?
Why did you so hurriedly release the Moon god, Rhu?
Saviggarpo gamma kin-nu bhto va tihas? ti. [3]
After coming (here) why do you stand (there) like someone anxious and
frightened?
Sattadh me phale muddh, jvanto na sukha labhe,
My head will split into seven, while living I will have no happiness,
- Buddhagthbhigtomhi no ce muceyya Candiman-ti. [4]
- I am one to whom the Buddha has chanted a verse if I do not release the
Moon.
Pahamakabhavra - 55
15: Suriyaparitta
The Suns Safeguard
Introductory Verse
Suriyo Rhugahito, mutto yassnubhvato,
The Sun, who was seized by Rhu, was released by that (safeguards) power,
sabbaveribhaya nsa paritta ta bhamahe.
the destruction of fear of all foes we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Tena kho pana samayena Suriyo devaputto
Then at that time the Sun god
Rhun asurindena gahito hoti.
was seized by the asura lord Rhu.
Atha kho Suriyo devaputto Bhagavanta anussaramno,
Then the Sun god, recollecting the Gracious One,
tya velya ima gtha abhsi:
on that occasion recited this verse:
Namo te Buddhavratthu, vippamuttosi sabbadhi!1
Reverence to you, Buddha-hero, you who are free in every way!
Sambdhapaipannosmi tassa me saraa bhav ti. [1]
I am being obstructed therefore please be a refuge to me.
Atha kho Bhagav Suriya devaputta rabbha
Then, with reference to the Sun god, the Gracious One
Rhu asurinda gthya ajjhabhsi:
addressed the asura lord Rhu with a verse:
PPV: sabbadh
Pahamakabhavra - 56
Tathgata Arahanta, Suriyo saraa gato,
To the Realised One, the Worthy One, the Sun has gone for refuge,
Rhu Suriya pamucassu! Buddh loknukampak.1 [2]
you must release the Sun, Rhu! (For) the Buddhas pity the world.
Yo andhakre tamas pabhakaro, verocano maal uggatejo,
He who, in complete darkness, is a light-maker, who is brilliant, a great circle of fire,
m Rhu gil cara antalikkhe! Paja mama Rhu pamuca Suriyan!-ti, [3]
do not devour he who roams the sky, Rhu! Release the Sun, who is my kinsman,
Rhu!
Atha kho Rhu asurindo Suriya devaputta mucitv,
Then the asura lord Rhu, having released the Sun god,
taramnarpo yena Vepacitti asurindo tenupasakami,
hurriedly approached the asura lord Vepacitti,
upasakamitv saviggo lomahahajto, ekam-anta ahsi.
and after approaching, anxious, and horrified, he stood on one side.
Ekam-anta hita kho
While he was standing on one side
Rhu asurinda Vepacitti asurindo gthya ajjhabhsi:
the asura lord Vepacitti recited this verse to the asura lord Rhu:
Kin-nu santaramno va Rhu Suriya pamucasi?
Why did you so hurriedly release the Sun god, Rhu?
Saviggarpo gamma kin-nu bhto va tihas? ti. [4]
After coming (here) why do you stand (there) like someone anxious and
frightened?
Sattadh me phale muddh, jvanto na sukha labhe,
My head will split into seven, while living I will have no happiness,
- Buddhagthbhigtomhi no ce muceyya Suriyan-ti. [5]
- I am one to whom the Buddha has chanted a verse if I do not release the Sun.
Pahamakabhavra - 57
16: Dhajaggaparitta
Safeguard through the Top of a Banner
Introductory Verses
Yassnussaraenpi antalikkhe pi pino
By the recollection of that (safeguard) living creatures in the firmament
patiham-adhigacchanti, bhmiya1 viya sabbath.
obtain complete support, just like (living creatures) everywhere on earth.
Sabbpaddavajlamh yakkhacorrisambhav,
From the net of all adversity arising from yakkhas, thieves, and rivals,
gaan na ca muttna, paritta ta bhamahe.
those who were released cannot be numbered, we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
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,
Bhagav etad-avoca:
and the Gracious One said this:
Bhtapubba bhikkhave devsurasagmo sampabbho ahosi.
Formerly, monks, there was a massed battle between the gods and the asuras.
Atha kho bhikkhave Sakko devnamindo deve Tvatise mantesi:
Then, monks, the lord of the gods Sakka addressed the Tvatisa gods, saying:
Sace mris devna sagmagatna
If, dear Sirs, to the gods who have gone into battle
CBhp: bhmiy
Pahamakabhavra - 58
uppajjeyya bhaya v chambhitatta v lomahaso v,
there should arise fear, or terror, or horror,
mameva tasmi samaye dhajagga ullokeyytha.
at that time you could look for the top of my banner.
Mama hi vo dhajagga ullokayata
For to those who look to the top of my banner
ya bhavissati bhaya v chambhitatta v, lomahaso v so pahyissati.
whatever fear there may be, or terror, or horror, will be given up.
No ce me dhajagga ullokeyytha,
If you cannot look to the top of my banner,
atha Pajpatissa devarjassa dhajagga ullokeyytha.
then you could look for the top of the god-king Pajpatis banner.
Pajpatissa hi vo devarjassa dhajagga ullokayata
For to those who look to the top of the god-king Pajpatis banner
ya bhavissati bhaya v chambhitatta v, lomahaso v so pahyissati.
whatever fear there may be, or terror, or horror, will be given up.
No ce Pajpatissa devarjassa dhajagga ullokeyytha,
If you cannot look to the top of the god-king Pajpatis banner,
atha Varuassa devarjassa dhajagga ullokeyytha.
then you could look for the top of the god-king Varuas banner.
Varuassa hi vo devarjassa dhajagga ullokayata
For to those who look to the top of the god-king Varuas banner
ya bhavissati bhaya v chambhitatta v, lomahaso v, so pahyissati.
whatever fear there may be, or terror, or horror, will be given up.
No ce Varuassa devarjassa dhajagga ullokeyytha,
If you cannot look to the top of the god-king Varuas banner,
atha snassa devarjassa dhajagga ullokeyytha.
then you could look for the top of the god-king snas banner.
snassa hi vo devarjassa dhajagga ullokayata
For to those who look to the top of the god-king snas banner
ya bhavissati bhaya v chambhitatta v, lomahaso v so pahyissati.
whatever fear there may be, or terror, or horror, will be given up.
Pahamakabhavra - 59
Ta kho pana bhikkhave Sakkassa v devnamindassa dhajagga ullokayata,
But, monks, to he who looks to the top of the lord of the gods Sakkas banner,
Pajpatissa v devarjassa dhajagga ullokayata,1
or who looks to the top of the god-king Pajpatis banner,
Varuassa v devarjassa dhajagga ullokayata,
or who looks to the top of the god-king Varuas banner,
snassa v devarjassa dhajagga ullokayata,
or who looks to the top of the god-king snas banner,
ya bhavissati bhaya v chambhitatta v lomahaso v,
whatever fear there may be, or terror, or horror,
so pahyethpi no pi pahyetha.
may be given up, and may not be given up.
Ta kissa hetu?
What is the reason for that?
Sakko bhikkhave devnamindo
The lord of the gods Sakka, monks,
avtargo avtadoso avtamoho, bhrucchambhi utrsi palyi.2
being fearful, terrified, scared, he ran away. is not free from passion, is not free from
hatred, is not free from delusion,
Aha-ca kho bhikkhave eva vadmi:
But I say this, monks:
Sace tumhka bhikkhave araagatna v,
If to you, monks, after going to the wilderness,
rukkhamlagatna v, sugragatna v,
or to the root of a tree, or to an empty place,
uppajjeyya bhaya v chambhitatta v lomahaso v,
there should arise fear, or terror, or horror,
mameva tasmi samaye anussareyytha:
at that time you could recollect me thus:
1
2
Pahamakabhavra - 60
Iti pi so Bhagav Araha Sammsambuddho,
Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,
vijjcaraasampanno Sugato lokavid,1
the one endowed with understanding and good conduct, the Fortunate One, the
One who understands the worlds,
anuttaro purisadammasrath,
the unsurpassed guide for those people who need taming,
Satth devamanussna Buddho Bhagav ti.
the Teacher of gods and men, the Buddha, the Gracious One.
Mama hi vo bhikkhave anussarata
For, monks, to those who recollect me
ya bhavissati bhaya v chambhitatta v lomahaso v so pahyissati.
whatever fear there may be, or terror, or horror, will be given up.
No ce ma anussareyytha, atha Dhamma anussareyytha:
If you cannot recollect me, then recollect the Dhamma thus:
Svkkhto Bhagavat Dhammo,
The Dhamma has been well-proclaimed by the Gracious One,
sandihiko, akliko, ehipassiko, opanayiko,
it is visible, not subject to time, inviting inspection, onward leading,
paccatta veditabbo vih ti.
and can be understood by the wise for themselves.
Dhamma hi vo bhikkhave anussarata
For, monks, to those who recollect the Dhamma
ya bhavissati bhaya v chambhitatta v lomahaso v so pahyissati.
whatever fear there may be, or terror, or horror, will be given up.
No ce Dhamma anussareyytha, atha Sagha anussareyytha:
If you cannot recollect the Dhamma, then recollect the Sagha thus:
Supaipanno Bhagavato svakasagho,
The Gracious Ones Sagha of disciples are good in their practice,
ujupaipanno Bhagavato svakasagho,
the Gracious Ones Sagha of disciples are straight in their practice,
PPV2: lokavidu
Pahamakabhavra - 61
yapaipanno Bhagavato svakasagho,
the Gracious Ones Sagha of disciples are systematic in their practice,
smcipaipanno Bhagavato svakasagho,
the Gracious Ones Sagha of disciples are correct in their practice,
yad-ida cattri purisayugni aha purisapuggal,
that is to say, the four pairs of persons, the eight individual persons,
esa Bhagavato svakasagho,
this is the Gracious Ones Sagha of disciples,
huneyyo, phuneyyo, dakkhieyyo, ajalikaranyo,
they are worthy of offerings, of hospitality, of gifts, and of reverential
salutation,
anuttara puakkhetta lokass ti.
they are an unsurpassed field of merit for the world.
Sagha hi vo bhikkhave anussarata
For, monks, to those who recollect the Sagha
ya bhavissati bhaya v chambhitatta v lomahaso v so pahyissati.
whatever fear there may be, or terror, or horror, will be given up.
Ta kissa hetu?
What is the reason for that?
Tathgato bhikkhave Araha Sammsambuddho,
The Realised One, monks, the Worthy One, the Perfect Sambuddha,
vtargo, vtadoso, vtamoho, abhru acchambhi1 anutrsi apaly ti.
is free from passion, is free from hatred, is free from delusion, not being fearful, not
terrified, not scared, he did not run away.
Idam-avoca Bhagav, ida vatv Sugato athpara etad-avoca Satth:
The Gracious One said this, and after saying this, the Fortunate One, the
Teacher, said something more:
MPP: acchambh
Pahamakabhavra - 62
Arae rukkhamle v, sugre va bhikkhavo,
In the wilds, at the root of a tree, or in an empty place, monks,
anussaretha Sambuddha, bhaya tumhka no siy. [1]
you must recollect the Sambuddha, and there will be no fear for you.
No ce Buddha sareyytha, lokajeha narsabha,
if you cant remember the Buddha, the worlds elder, the man-bull,
atha Dhamma sareyytha, niyynika sudesita. [2]
then you must remember the Dhamma, which leads out, which is well preached.
No ce Dhamma sareyytha, niyynika sudesita,
If you cant remember the Dhamma, which leads out, which is well preached,
atha Sagha sareyytha, puakkhetta anuttara. [3]
then you must remember the Sagha, which is an unsurpassed field of merit.
Eva Buddha sarantna, Dhamma Sagha-ca bhikkhavo,
Thus for those who remember the Buddha, the Dhamma, or the Sagha, monks,
bhaya v chambhitatta v, lomahaso na hessat ti.1 [4]
(there will be no) fear, or terror, there will be no horror.
Pahamakabhavra Nihita2
The First Recital is Finished
1
2
63
Dutiyakabhavra
The Second Recital
17: Mahkassapattherabojjhaga1
The Factor of Awakening Concerning the Elder Mah Kassapa
Introductory Verse
Ya Mahkassapatthero, paritta Munisantik2
The elder Mah Kassapa, having heard that safeguard
sutv tasmi khae yeva ahosi nirupaddavo.
from the Sage, at that moment became free from adversity.
Bojjhagabalasayutta, paritta ta bhamahe.
It is about the strength of the factors of Awakening, we will recite that
safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Rjagahe viharati
at one time the Gracious One was dwelling near Rjagaha
Veuvane Kalandakanivpe.
at the Squirrels Feeding Place in Bamboo Wood.
Tena kho pana samayena yasm Mahkassapo
Then at that time venerable Mah Kassapa
Pipphalguhya3 viharati, bdhiko dukkhito bhagilno.
was dwelling at the Pepper Cave, and was afflicted, suffering, and very sick.
Atha kho Bhagav syanhasamaya patisalln vuhito,
Then the Gracious One, rising from seclusion in the evening time,
yenyasm Mahkassapo tenupasakami,
approached venerable Mah Kassapa,
upasakamitv paatte sane nisdi.
and after approaching he sat down on the prepared seat.
Dutiyakabhavra - 64
Nisajja kho Bhagav yasmanta Mahkassapa etad-avoca:
Having sat down the Gracious One said this to venerable Mah Kassapa:
Kacci te Kassapa khamanya? Kacci ypanya?
Can you bear up, Kassapa? Can you carry on?
Kacci dukkh vedan paikkamanti no abhikkamanti?
Do painful feelings decrease and not increase?
Paikkamosna payati no abhikkamo? ti
Is it known that they are decreasing and not increasing?
Na me bhante khamanya na ypanya,
No, reverend Sir, I cannot bear up, nor can I carry on,
bh me dukkh vedan abhikkamanti no paikkamanti,
painful feelings greatly increase for me and do not decrease,
abhikkamosna payati no paikkamo ti.
and it is known that they increase and do not decrease.
Sattime Kassapa Bojjhag may sammad-akkht,
There are these seven factors of Awakening, Kassapa, that have been fully explained
by me,
bhvit bahulkat abhiya Sambodhya Nibbnya savattanti.
when developed and made much of they lead to deep knowledge, Complete
Awakening, and Nibbna.
Katame satta?
What are the seven?
Satisambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is mindfulness, Kassapa, has been fully
explained by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [1]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Dhammavicayasambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is investigation of (the nature of) things,
Kassapa, has been fully explained by me,
Dutiyakabhavra - 65
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [2]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Viriyasambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is energy, Kassapa, has been fully explained
by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [3]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Ptisambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is rapture, Kassapa, has been fully explained
by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [4]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Passaddhisambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is calm, Kassapa, has been fully explained by
me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [5]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Samdhisambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is concentration, Kassapa, has been fully
explained by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [6]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Upekkhsambojjhago kho Kassapa may sammad-akkhto,
The factor of Complete Awakening that is equanimity, Kassapa, has been fully
explained by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [7]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Dutiyakabhavra - 66
Ime kho Kassapa satta Bojjhag may sammad-akkht,
These are the seven factors of Awakening, Kassapa, which have been fully explained
by me,
bhvit bahulkat abhiya Sambodhya Nibbnya savattant ti.1
when developed and made much of they lead to deep knowledge, Complete
Awakening, and Nibbna.
Taggha Bhagava Bojjhag!
Surely, Gracious One, (these are) the factors of Awakening!
Taggha Sugata Bojjhag! ti.
Surely, Fortunate One, (these are) the factors of Awakening!
Idam-avoca Bhagav,
The Gracious One said this,
attamano yasm Mahkassapo Bhagavato bhsita abhinandi,
and venerable Mah Kassapa was uplifted and greatly rejoiced in what was said by
the Gracious One,
vuhhi2 cyasm Mahkassapo tamh bdh,
and venerable Mah Kassapa recovered from that affliction,
tath pahno cyasmato Mahkassapassa so bdho ahos ti.
and by that venerable Mah Kassapas affliction was brought to an end.
1
2
Dutiyakabhavra - 67
18: Mahmoggallnattherabojjhaga1
The Factor of Awakening Concerning the Elder Mah
Moggallna
Introductory Verse
2
1
2
Dutiyakabhavra - 68
Nisajja kho Bhagav yasmanta Mahmoggallna etad-avoca:
Having sat down the Gracious One said this to venerable Mah Moggallna:
Kacci te Moggallna khamanya? Kacci ypanya?
Can you bear up, Moggallna? Can you carry on?
Kacci dukkh vedan paikkamanti no abhikkamanti?
Do painful feelings decrease and not increase?
Paikkamosna payati no abhikkamo? ti
Is it known that they are decreasing and not increasing?
Na me bhante khamanya na ypanya,
No, reverend Sir, I cannot bear up, nor can I carry on,
bh me dukkh vedan abhikkamanti no paikkamanti,
painful feelings greatly increase for me and do not decrease,
abhikkamosna payati no paikkamo ti.
and it is known that they increase and do not decrease.
Sattime Moggallna Bojjhag may sammad-akkht,
There are these seven factors of Awakening, Moggallna, that have been fully
explained by me,
bhvit bahulkat abhiya Sambodhya Nibbnya savattanti.
when developed and made much of they lead to deep knowledge, Complete
Awakening, and Nibbna.
Katame satta?
What are the seven?
Satisambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is mindfulness, Moggallna, has been fully
explained by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [1]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Dhammavicayasambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is investigation of (the nature of) things,
Moggallna, has been fully explained by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [2]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Dutiyakabhavra - 69
Viriyasambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is energy, Moggallna, has been fully
explained by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [3]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Ptisambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is rapture, Moggallna, has been fully
explained by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [4]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Passaddhisambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is calm, Moggallna, has been fully
explained by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [5]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Samdhisambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is concentration, Moggallna, has been fully
explained by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [6]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Upekkhsambojjhago kho Moggallna may sammad-akkhto,
The factor of Complete Awakening that is equanimity, Moggallna, has been fully
explained by me,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [7]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Ime kho Moggallna satta Bojjhag may sammad-akkht,
These are the seven factors of Awakening, Moggallna, which have been fully
explained by me,
Dutiyakabhavra - 70
1
1
2
Dutiyakabhavra - 71
19: Mahcundattherabojjhaga1
The Factor of Awakening Concerning the Elder Mah Cunda
Introductory Verse
Bhagav lokanthoya, Cundattherassa santik
The Gracious One, lord of the world, having heard this (safeguard)
sutv tasmi khae yeva ahosi nirupaddavo.
from the elder Cunda, at that moment became free from adversity.
Bojjhagabalasayutta, paritta ta bhamahe.
It is about the strength of the factors of Awakening, we will recite that
safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Rjagahe viharati
at one time the Gracious One was dwelling near Rjagaha
Veuvane Kalandakanivpe.
at the Squirrels Feeding Place in Bamboo Wood.
Tena kho pana samayena Bhagav bdhiko hoti dukkhito bhagilno.
Then at that time the Gracious One was afflicted, suffering, and very sick.
Atha kho yasm Mahcundo syanhasamaya patisalln vuhito,
Then venerable Mah Cunda, rising from seclusion in the evening time,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta nisdi.
and after approaching and worshipping the Gracious One, he sat down on one side.
Ekam-anta nissina kho yasmanta Mahcunda Bhagav etad-avoca:
While he was sitting on one side the Gracious One said this to venerable Mah
Cunda:
Paibhantu ta Cunda Bojjhag ti.
May the factors of Awakening occur to you, Cunda.
Dutiyakabhavra - 72
Sattime bhante Bojjhag Bhagavat sammad-akkht,
There are these seven factors of Awakening, reverend Sir, that have been fully
explained by the Gracious One,
bhvit bahulkat abhiya Sambodhya Nibbnya savattanti.
when developed and made much of they lead to deep knowledge, Complete
Awakening, and Nibbna.
Katame satta?
What are the seven?
Satisambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is mindfulness, reverend Sir, has been fully
explained by the Gracious One,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [1]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Dhammavicayasambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is investigation of (the nature of) things,
reverend Sir, has been fully explained by the Gracious One,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [2]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Viriyasambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is energy, reverend Sir, has been fully
explained by the Gracious One,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [3]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Ptisambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is rapture, reverend Sir, has been fully
explained by the Gracious One,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [4]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Passaddhisambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is calm, reverend Sir, has been fully
explained by the Gracious One,
Dutiyakabhavra - 73
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [5]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Samdhisambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is concentration, reverend Sir, has been fully
explained by the Gracious One,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [6]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Upekkhsambojjhago kho bhante Bhagavat sammad-akkhto,
The factor of Complete Awakening that is equanimity, reverend Sir, has been fully
explained by the Gracious One,
bhvito bahulkato abhiya Sambodhya Nibbnya savattati. [7]
when developed and made much of it leads to deep knowledge, Complete
Awakening, and Nibbna.
Ime kho bhante satta Bojjhag Bhagavat sammad-akkht,
These are the seven factors of Awakening, reverend Sir, which have been fully
explained by the Gracious One,
bhvit bahulkat abhiya Sambodhya Nibbnya savattant ti.1
when developed and made much of they lead to deep knowledge, Complete
Awakening, and Nibbna.
Taggha Cunda Bojjhag!
Surely, Cunda, (these are) the factors of Awakening!
Taggha Cunda Bojjhag! ti.
Surely, Cunda, (these are) the factors of Awakening!
Idam-avoca yasm Mahcundo,
Venerable Mah Cunda said this,
samanuo Satth ahosi,
and the Teacher was in agreement,
vuhhi ca Bhagav tamh bdh,
and the Gracious One recovered from that affliction,
tath pahno ca Bhagavato so bdho ahos ti.
and by that the Gracious Ones affliction was brought to an end.
Dutiyakabhavra - 74
20: Girimnandasutta
The Discourse to Girimnanda
Introductory Verse
Thero ya Girimnando, nandattherasantik1
The elder Girimnanda, having heard that (safeguard)
sutv tasmi khae yeva ahosi nirupaddavo.
from the elder nanda, at that moment became free from adversity.
Dasasapasayutta, paritta ta bhamahe.
It is about the ten perceptions, we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Tena kho pana samayena yasm Girimnando
Then at that time venerable Girimnanda
bdhiko hoti dukkhito bhagilno.
was afflicted, suffering, and very sick.
Atha kho yasm nando yena Bhagav tenupasakami,
Then venerable nanda approached the Gracious One,
upasakamitv Bhagavanta abhivdetv ekam-anta nisdi.
and after approaching and worshipping the Gracious One, he sat down on one side.
Ekam-anta nisinno kho yasm nando Bhagavanta etad-avoca:
While sitting on one side venerable nanda said this to the Gracious One:
2
1
2
Dutiyakabhavra - 75
Sdhu bhante Bhagav yenyasm Girimnando
Please, reverend Sir, may the Gracious One approach
tenupasakamatu, anukampa updy ti.
venerable Girimnanda, taking pity on him.
Sace kho tva nanda Girimnandassa bhikkhuno upasakamitv,
If you, nanda, having approached the monk Girimnanda,
dasasa bhseyysi, hna kho paneta vijjati ya
were to recite the ten perceptions, then it is possible that
Girimnandassa bhikkhuno dasasa sutv
having heard the ten perceptions, the monk Girimnandas
so bdho hnaso paippassambheyya.
affliction would immediately abate.
Katam dasa?
What are the ten?
Aniccasa, [1]
The perception of impermanence,
anattasa, [2]
the perception of non-self,
asubhasa, [3]
the perception of the unattractive,
dnavasa, [4]
the perception of danger,
pahnasa, [5]
the perception of giving up,
virgasa, [6]
the perception of dispassion,
nirodhasa, [7]
the perception of cessation,
sabbaloke anabhiratasa, [8]
the perception of non-delight in the whole world,
sabbasakhresu aniccasa, [9]
the perception of impermanence in all processes,
npnasati. [10]
mindfulness while breathing.
Dutiyakabhavra - 76
***
Katam c nanda aniccasa? [1]
Now what, nanda, is the perception of impermanence?
Idh nanda bhikkhu araagato v, rukkhamlagato v,
Here, nanda, a monk who has gone to the wilderness, or to the root of a tree,
sugragato v, iti paisacikkhati:
or to an empty place, considers thus:
rpa anicca
form is impermanent
vedan anicc
feelings are impermanent
sa anicc
perceptions are impermanent
sakhr anicc
(mental) processes are impermanent
via aniccan-ti.
consciousness is impermanent.
Iti imesu pacasupdnakkhandhesu aniccnupass viharati.
Thus in regard to these five constituent groups (of mind and body) that provide fuel
for attachment he dwells contemplating impermanence.
Aya vuccat nanda aniccasa.
This, nanda, is called the perception of impermanence.
Katam c nanda anattasa? [2]
Now what, nanda, is the perception of non-self?
Idh nanda bhikkhu araagato v, rukkhamlagato v,
Here, nanda, a monk who has gone to the wilderness, or to the root of a tree,
sugragato v, iti paisacikkhati:
or to an empty place, considers thus:
Dutiyakabhavra - 77
1
Dutiyakabhavra - 78
1
CBhp: ahi-mija
Dutiyakabhavra - 79
1
MPP: pakkandik
CBhp: nakhas
3
PPV2: the words visamaparihraj bdh are missing, printers error.
2
Dutiyakabhavra - 80
Uppanna vypdavitakka ndhivseti,
He does not consent to thoughts of ill-will that have arisen,
pajahati, vinodeti, byantkaroti, anabhva gameti.
(these) he gives up, dispels, brings to an end, and makes non-existent.
1
Dutiyakabhavra - 81
virgo,
dispassion,
Nibbnan-ti.
Nibbna.
Aya vuccat nanda virgasa.
This, nanda, is called the perception of dispassion.
Katam c nanda nirodhasa? [7]
Now what, nanda, is the perception of cessation?
Idh nanda bhikkhu araagato v, rukkhamlagato v,
Here, nanda, a monk who has gone to the wilderness, or to the root of a tree,
sugragato v, iti paisacikkhati:
or to an empty place, considers thus:
Eta santa, eta pata,
This is peaceful, this is excellent,
yad-ida:
that is to say:
sabbasakhrasamatho,
the calming of all processes,
sabbpadhipainissaggo,
the letting go of all bases for cleaving,
tahakkhayo,
the end of craving,
nirodho,
cessation,
Nibbnan-ti.
Nibbna.
Aya vuccat nanda nirodhasa.
This, nanda, is called the perception of cessation.
Katam c nanda sabbaloke anabhiratasa? [8]
Now what, nanda, is the perception of non-delight in the whole world?
Idh nanda bhikkhu
Here, nanda, a monk
Dutiyakabhavra - 82
ye loke upyupdn cetaso adhihnbhinivesnusay,
in regard to whatever in the world are selfish means and attachments, or mental
determinations, settled beliefs, and tendencies,
te pajahanto, viramati, na updiyanto.1
giving these up, not being attached, he abstains (from them).
Aya vuccat nanda sabbaloke anabhiratasa.
This, nanda, is the perception of non-delight in the whole world.
Katam c nanda sabbasakhresu aniccasa? [9]
Now what, nanda, is the perception of impermanence in all processes?
Idh nanda bhikkhu
Here, nanda, a monk
sabbasakhrehi2 ayati, haryati, jigucchati.
in regard to all processes is distressed, ashamed, and disgusted.
Aya vuccat nanda sabbasakhresu aniccasa.
This, nanda, is the perception of impermanence in all processes.
Katam c nanda npnasati? [10]
Now what, nanda, is mindfulness while breathing?
Idh nanda bhikkhu araagato v, rukkhamlagato v,
Here, nanda, a monk who has gone to the wilderness, or to the root of a
tree,
sugragato v, nisdati.
or to an empty place, sits down.
Pallaka bhujitv, uju kya paidhya,
After folding his legs crosswise, setting his body straight,
parimukha sati upahapetv,
and establishing mindfulness at the front,
so sato va assasati, sato passasati.
mindful he breathes in, mindful he breathes out.
Dgha v assasanto dgha assasm ti pajnti,
While breathing in long, he knows I am breathing in long,
1
2
Dutiyakabhavra - 83
dgha v passasanto dgha passasm ti pajnti,
while breathing out long, he knows I am breathing out long,
rassa v assasanto rassa assasm ti pajnti,
while breathing in short, he knows I am breathing in short,
rassa v passasanto rassa passasm ti pajnti,
while breathing out short, he knows I am breathing out short,
sabbakyapaisaved assasissm ti sikkhati,
he trains like this: experiencing the whole body I will breathe in,
sabbakyapaisaved passasissm ti sikkhati,
he trains like this: experiencing the whole body I will breathe out,
passambhaya kyasakhra assasissm ti sikkhati,
he trains like this: making the bodily process calm I will breathe in,
passambhaya kyasakhra passasissm ti sikkhati.
he trains like this: making the bodily process calm I will breathe out.
Ptipaisaved assasissm ti sikkhati,
He trains like this: experiencing happiness I will breathe in,
ptipaisaved passasissm ti sikkhati,
he trains like this: experiencing happiness I will breathe out,
sukhapaisaved assasissm ti sikkhati,
he trains like this: experiencing pleasure I will breathe in,
sukhapaisaved passasissm ti sikkhati,
he trains like this: experiencing pleasure I will breathe out,
cittasakhrapaisaved assasissm ti sikkhati,
he trains like this: experiencing the mental process I will breathe in,
cittasakhrapaisaved passasissm ti sikkhati,
he trains like this: experiencing the mental process I will breathe out,
passambhaya cittasakhra assasissm ti sikkhati,
he trains like this: making the mental process calm I will breathe in,
passambhaya cittasakhra passasissm ti sikkhati.
he trains like this: making the mental process calm I will breathe out.
Dutiyakabhavra - 84
Cittapaisaved assasissm ti sikkhati,
He trains like this: experiencing the mind I will breathe in,
cittapaisaved passasissm ti sikkhati,
he trains like this: experiencing the mind I will breathe out,
abhippamodaya citta assasissm ti sikkhati,
he trains like this: gladdening the mind I will breathe in,
abhippamodaya citta passasissm ti sikkhati,
he trains like this: gladdening the mind I will breathe out,
samdaha citta assasissm ti sikkhati,
he trains like this: concentrating the mind I will breathe in,
samdaha citta passasissm ti sikkhati,
he trains like this: concentrating the mind I will breathe out,
vimocaya citta assasissm ti sikkhati,
he trains like this: freeing the mind I will breathe in,
vimocaya citta passasissm ti sikkhati.
he trains like this: freeing the mind I will breathe out.
Aniccnupass assasissm ti sikkhati,
He trains like this: contemplating impermanence I will breathe in,
aniccnupass passasissm ti sikkhati,
he trains like this: contemplating impermanence I will breathe out,
virgnupass assasissm ti sikkhati,
he trains like this: contemplating dispassion I will breathe in,
virgnupass passasissm ti sikkhati,
he trains like this: contemplating dispassion I will breathe out,
nirodhnupass assasissm ti sikkhati,
he trains like this: contemplating cessation I will breathe in,
nirodhnupass passasissm ti sikkhati,
he trains like this: contemplating cessation I will breathe out,
painissaggnupass assasissm ti sikkhati,
he trains like this: contemplating letting go I will breathe in,
painissaggnupass passasissm ti sikkhati.
he trains like this: contemplating letting go I will breathe out.
Dutiyakabhavra - 85
Aya vuccat nanda npnasati.
This, nanda, is mindfulness while breathing.
Sace kho tva nanda Girimnandassa bhikkhuno upasakamitv,
If you, nanda, having approached the monk Girimnanda,
im dasasa bhseyysi, hna kho paneta vijjati ya
were to recite these ten percpetions, then it is possible that
Girimnandassa bhikkhuno im dasasa sutv
having heard these ten perceptions, the monk Girimnandas
so bdho hnaso paippassambheyy ti.
affliction would immediately abate.
Atha kho yasm nando Bhagavato santike im dasasa uggahetv,
Then venerable nanda, having learned these ten perceptions from the Gracious One,
yenyasm Girimnando tenupasakami,
approached venerable Girimnanda,
upasakamitv yasmato Girimnandassa im dasasa abhsi.
and after approaching he recited these ten perceptions to venerable Girimnanda.
Atha kho yasmato Girimnandassa im dasasa sutv
Then, having heard these ten perceptions, venerable Girimnandas
so bdho hnaso paippassambhi,
afliction immediately abated,
vuhhi cyasm Girimnando tamh bdh,
and venerable Girimnanda recovered from that affliction,
tath pahno ca panyasmato Girimnandassa so bdho ahos ti.
and by that venerable Girimnandas affliction was brought to an end.
Dutiyakabhavra - 86
21: Isigilisutta
The Discourse about Isigili
Introductory Verse
Paccekabuddhanmni desentoya adesay.
Preaching the names of the Independent Buddhas he preached this (safeguard).
Anantabalasayutta, paritta ta bhamahe.
It is about unending strength, we will recite that safeguard.
The Safeguard
Eva me suta:
Thus I have heard:
eka samaya Bhagav Rjagahe viharati Isigilismi pabbate.
at one time the Gracious One was dwelling near Rjagaha on the Isigili mountain.
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,
Bhagav etad-avoca:
and the Gracious One said this:
Passatha no tumhe bhikkhave eta Vebhra pabbatan?-ti.
Do you see, monks, that mountain called Vebhra?
Eva bhante.
Yes, reverend Sir
Etassa pi kho bhikkhave Vebhrassa pabbatassa,
For that mountain Vebhra, monks,
a va sama ahosi a paatti.
there was once another name, another designation.
Passatha no tumhe bhikkhave eta Paava pabbatan?-ti.
Do you see, monks, that mountain called Paava?
Eva bhante.
Yes, reverend Sir
Etassa pi kho bhikkhave Paavassa pabbatassa,
For that mountain Paava, monks,
Dutiyakabhavra - 87
a va sama ahosi a paatti.
there was once another name, another designation.
Passatha no tumhe bhikkhave eta Vepulla pabbatan?-ti.
Do you see, monks, that mountain called Vepulla?
Eva bhante.
Yes, reverend Sir
Etassa pi kho bhikkhave Vepullassa pabbatassa,
For that mountain Vepulla, monks,
a va sama ahosi a paatti.
there was once another name, another designation.
Passatha no tumhe bhikkhave eta Gijjhaka pabbatan?-ti.
Do you see, monks, that mountain called Gijjhaka?
Eva bhante.
Yes, reverend Sir.
Etassa pi kho bhikkhave Gijjhakassa pabbatassa,
For that mountain Gijjhaka, monks,
a va sama ahosi a paatti.
there was once another name, another designation.
Passatha no tumhe bhikkhave ima Isigili pabbatan?-ti.
Do you see, monks, this mountain called Isigili?
Eva bhante.
Yes, reverend Sir
1
1
2
MPP: imassa hi
CBhp: omit va
Dutiyakabhavra - 88
Te ima pabbata pavisant dissanti, pavih na dissanti.
They were seen entering this mountain, but after entering were not seen
again.
Tam-ena manuss disv evam-hasu:
Having seen that the people said this:
Aya pabbato ime is gilat ti - Isigili, Isigil-tveva sama udapdi.
This mountain devours these seers - Seer Devourer (Isi-gili), and the name Isigili
arose.
cikkhissmi bhikkhave Paccekabuddhna nmni,
Monks, I will declare the names of those Independent Buddhas,
kittayissmi bhikkhave Paccekabuddhna nmni,
monks, I will proclaim the names of those Independent Buddhas,
desissmi bhikkhave Paccekabuddhna nmni.
monks, I will reveal the names of those Independent Buddhas.
Ta sutha sdhuka manasikarotha bhsissm ti.
Listen to it, apply your minds well, and I will speak.
Eva bhante, ti kho te bhikkh Bhagavato paccassosu,
Yes, reverend Sir, those monks, replied to the Gracious One,
Bhagav etad-avoca:
and the Gracious One said this:
1
Dutiyakabhavra - 89
Yasass nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Yasass, monks,
imasmi Isigilismi pabbate ciranivs ahosi.
was settled for a long time on this mountain Isigili.
Sudassano nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Sudassana, monks,
imasmi Isigilismi pabbate ciranivs ahosi.
was settled for a long time on this mountain Isigili.
Piyadass nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Piyadass, monks,
imasmi Isigilismi pabbate ciranivs ahosi.
was settled for a long time on this mountain Isigili.
Gandhro nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Gandhra, monks,
imasmi Isigilismi pabbate ciranivs ahosi.
was settled for a long time on this mountain Isigili.
Piolo nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Piola, monks,
imasmi Isigilismi pabbate ciranivs ahosi.
was settled for a long time on this mountain Isigili.
Upsabho nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Upsabha, monks,
imasmi Isigilismi pabbate ciranivs ahosi.
was settled for a long time on this mountain Isigili.
Nto nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Nta, monks,
imasmi Isigilismi pabbate ciranivs ahosi.
was settled for a long time on this mountain Isigili.
Tatho nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Tatha, monks,
imasmi Isigilismi pabbate ciranivs ahosi.
was settled for a long time on this mountain Isigili.
Dutiyakabhavra - 90
Sutav nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Sutav, monks,
imasmi Isigilismi pabbate ciranivs ahosi.
was settled for a long time on this mountain Isigili.
Bhvitatto nma bhikkhave Paccekasambuddho,
One Independent Sambuddha named Bhvitatta, monks,
imasmi Isigilismi pabbate ciranivs ahosi.
was settled for a long time on this mountain Isigili.
1
1
2
PPV2: anigh
CBhp: Anigho
Dutiyakabhavra - 91
Kl pakl, Vijito, Jito ca, Ago ca Pago ca Gutijjito ca,
Kla and Upakla, Vijita, and Jita, Aga and Paga and Gutijjita,
Pass jah upadhi dukkhamla, Aparjito Mrabala ajesi, [5]
Pass, who left off cleaving, the root of suffering, Aparjita, who defeated the
strength of Mra,
Satth, Pavatt, Sarabhago, Lomahaso, Uccagamyo, Asito, Ansavo,
Satth, Pavatt, Sarabhaga, Lomahasa, Uccagamya, Asita, Ansava,
Manomayo, mnacchido ca Bandhum, Taddhimutto, Vimalo ca Ketum, [6]
Manomaya, Bandhum the conceit-cutter, Taddhimutta, Vimala, and Ketum,
Ketumbargo ca Mtago, Ariyo, ath Accuto, Accutagmabymako,
Ketumbarga, and Mtaga, Ariya, also Accuta, Accutagmabymaka,
Sumagalo, Dabbilo, Suppatihito, Asayho, Khembato ca Sorato, [7]
Sumagala, Dabbila, Suppatihita, Asayha, Khembata and Sorata,
Drannayo, Sagho atho pi Uccayo, aparo mun Sayho anomanikkamo,
Drannaya, Sagha and also Uccaya, another sage Sayha, who had great fervour,
nandaNando, Upanando dvdasa, Bhradvjo antimadehadhr, [8]
the twelve named nanda, Nanda, and Upananda (i.e. 4 to each name), Bhradvja,
one who bore his last body,
Bodh, Mahnmo atho pi Uttaro, Kes, Sikh, Sundaro, Bhradvjo,
Bodh, Mahnma, and also Uttara, Kes, Sikh, Sundara, Bhradvja,
1
Dutiyakabhavra - 92
Jeto, Jayanto, Padumo, Uppalo ca, Padumuttaro, Rakkhito, Pabbato ca,
Jeta, Jayanta, Paduma, and Uppala, Padumuttara, Rakkhita, and Pabbata,
Mnatthaddho, Sobhito, Vtargo, Kaho ca Buddho suvimuttacitto - [11]
Mnatthaddha, Sobhita, Vtarga, the Buddha Kaha, whose mind was completely
free ete ca ae ca mahnubhv, Paccekabuddh bhavanettikh,
these and others who were ones of great power, Independent Buddhas, who had
ended what leads to rebirth,
te sabbasagtigate mahes,1 parinibbute vandatha appameyye ti. [12]
these great seers, who had gone beyond the shackle, worship those completely
emancipated, who are beyond measure.
2
Dutiyakabhavra Nihita
The Second Recital is Finished
1
2
PPV2: mahesi
MPP, CBhp, PPV2: Dutiyakabhavra (omit nihita).
93
Atirekni Sattasuttni1
Eva me suta:
Thus I have heard:
eka samaya Bhagav Brasiya viharati Isipatane Migadye.
at one time the Gracious One was dwelling near Bras in the Deer Park at
Isipatana.
Tatra kho Bhagav pacavaggiye bhikkh mantesi:
There it was that the Gracious One addressed the group-of-five monks, saying:
Dveme bhikkhave ant pabbajitena na sevitabb,
There are these two extremes, monks, that one who has gone forth ought not to
associate with,
yo cya: kmesu kmasukhalliknuyogo,
which is this: devotion to the pleasure and happiness in sense pleasures,
hno, gammo, pothujjaniko, anariyo, anatthasahito;
which is low, vulgar, worldly, ignoble, and not connected with the goal;
yo cya: attakilamathnuyogo,
and this: devotion to self-mortification,
dukkho, anariyo, anatthasahito.
which is painful, ignoble, and not connected with the goal.
Ete te bhikkhave ubho ante anupagamma, majjhim paipad
Not having approached either of these two extremes, monks, the middle practice
Tathgatena abhisambuddh, cakkhukara, akara,
was awakened to by the Realised One, which produces vision, produces knowledge,
upasamya abhiya Sambodhya Nibbnya savattati.
and which leads to peace, deep knowledge, Complete Awakening, and Nibbna.
1
2
Atirekni Sattasuttni - 94
Katam ca s bhikkhave majjhim paipad,
Now what is this middle practice, monks,
Tathgatena abhisambuddh, cakkhukara, akara,
that was awakened to by the Realised One, which produces vision, produces
knowledge,
upasamya abhiya Sambodhya Nibbnya savattati?
and which leads to peace, deep knowledge, Complete Awakening, and Nibbna?
Ayam-eva ariyo ahagiko maggo, seyyathdam:
It is this noble path with eight factors, as follows:
sammdihi [1]
right view
sammsakappo [2]
right thought
sammvc [3]
right speech
sammkammanto [4]
right action
samm-jvo [5]
right livelihood
sammvymo [6]
right endeavour
sammsati [7]
right mindfulness
sammsamdhi. [8]
right concentration.
Aya kho s bhikkhave majjhim paipad,
This is the middle practice, monks,
Tathgatena abhisambuddh, cakkhukara, akara,
that was awakened to by the Realised One, which produces vision, produces
knowledge,
upasamya abhiya Sambodhya Nibbnya savattati.
and which leads to peace, deep knowledge, Complete Awakening, and Nibbna.
Atirekni Sattasuttni - 95
Atirekni Sattasuttni - 96
vibhavatah.
craving for discontinuation.
Ida kho pana bhikkhave dukkhanirodha1 ariyasacca: [3]
Now this, monks, is the noble truth of the cessation of suffering:
yo tass yeva tahya asesavirganirodho it is the complete fading away and cessation without remainder of that craving cgo, painissaggo, mutti, anlayo.
liberation, letting go, release, and non-adherence.
Ida kho pana bhikkhave, dukkhanirodhagmin paipad ariyasacca: [4]
Now this, monks, is the noble truth of the practice leading to the end of suffering:
Ayam-eva ariyo ahagiko maggo, seyyathdam:
It is this noble path with eight factors, as follows:
sammdihi [1]
right view
sammsakappo [2]
right thought
sammvc [3]
right speech
sammkammanto [4]
right action
samm-jvo [5]
right livelihood
sammvymo [6]
right endeavour
sammsati [7]
right mindfulness
sammsamdhi. [8]
right concentration.
Atirekni Sattasuttni - 97
Realisation
Ida dukkha ariyasaccan-ti This is the noble truth of suffering me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom rose, understanding arose, light arose.
Ta kho pan ida dukkha ariyasacca parieyyan-ti Now that to which this is the noble truth of suffering refers (i.e. suffering itself)
ought to be fully known me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom rose, understanding arose, light arose.
Ta kho pan ida dukkha ariyasacca paritan-ti Now that to which this is the noble truth of suffering refers has been fully known me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi,
vision arose, knowledge arose,
pa udapdi, vijj udapdi, loko udapdi.
wisdom rose, understanding arose, light arose.
Ida dukkhasamudaya ariyasaccan-ti This is the noble truth of the arising of suffering me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom rose, understanding arose, light arose.
Atirekni Sattasuttni - 98
Ta kho pan ida dukkhasamudaya ariyasacca pahtabban-ti Now that to which this is the noble truth of the arising of suffering refers (i.e.
craving) ought to be given up me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom rose, understanding arose, light arose.
Ta kho pan ida dukkhasamudaya ariyasacca pahnan-ti Now that to which this is the noble truth of the arising of suffering refers has been
given up,
me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom rose, understanding arose, light arose.
Ida dukkhanirodha ariyasaccan-ti This is the noble truth of the cessation of suffering me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom rose, understanding arose, light arose.
Ta kho pan ida dukkhanirodha ariyasacca sacchiktabban-ti Now that to which this is the noble truth of the cessation of suffering refers (i.e.
Nibbna) ought to be experienced me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi,1 loko udapdi.
vision arose, knowledge arose, wisdom rose, understanding arose, light arose.
Atirekni Sattasuttni - 99
Ta kho pan ida dukkhanirodha ariyasacca sacchikatan-ti Now that to which this is the noble truth of the cessation of suffering refers has
been experienced me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom rose, understanding arose, light arose.
Ida dukkhanirodhagmin paipad ariyasaccan-ti This is the noble truth of the practice going to the cessation of sufferingme bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom rose, understanding arose, light arose.
Ta kho pan ida dukkhanirodhagmin paipad ariyasacca
Now that to which this is the noble truth of the practice leading to the end of
suffering refers (i.e. the practice itself) bhvetabban-ti ought to be developed me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom rose, understanding arose, light arose.
Ta kho pan ida dukkhanirodhagmin paipad ariyasacca bhvitan-ti Now that to which this is the noble truth of the practice leading to the end of
suffering refers - has been developed me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom rose, understanding arose, light arose.
PPV2: sabba ta
1
2
CBhp: Subhakiak
CBhp: Subhakiakna
PPV2: -sahassi
23: Mahsamayasutta
The Discourse on the Great Convention
Eva me suta:
Thus I have heard:
eka samaya Bhagav Sakkesu viharati
at one time the Gracious One was dwelling amongst the Sakyans
Kapilavatthusmi Mahvane mahat bhikkhusaghena saddhi
in the Great Wood near Kapilavatthu with a great Sagha of monks
pacamattehi bhikkhusatehi sabbeheva Arahantehi,
consisting of five hundred monks, all of them Worthy Ones,
dasahi ca lokadhthi1 devat yebhuyyena sannipatit honti
and almost all of the gods from the ten world-elements had assembled
Bhagavanta dassanya bhikkhusagha-ca.
to see the Gracious One and the Sagha of monks.
Atha kho catunna Suddhvsakyikna devna etad-ahosi:
Then this occurred to four gods from among the hosts in the Pure Abodes:
Aya kho Bhagav Sakkesu viharati
The Gracious One is dwelling amongst the Sakyans
Kapilavatthusmi Mahvane mahat bhikkhusaghena saddhi
in the Great Wood near Kapilavatthu with a great Sagha of moks
pacamattehi bhikkhusatehi sabbeheva Arahantehi,
consisting of five hundred monks, all of them Worthy Ones,
2
CBhp: lokadhtuhi
CBhp: lokadhtuhi
CBhp: apyabhmi
tesa ptur-ah a, amanussnadassana and knowledge was manifest to them, seeing those non-human beings appeke satam-addakkhu, sahassa atha sattati. [9]
and some of them saw a hundred, a thousand, or seventy (thousand).
PPV: desessmi
MPP, PPV2: puthu
3
PPV: Bhyyo
4
CBhp: ahu
2
Yakkhas
5
CBhp: addasu
CBhp: ahu
CBhp: avekkhitvna
PPV: bhikkhave
PPV, MPP, PPV2: Sattasahass yakkh
CBhp: jutimanto, and so throughout
Asuras
Jit Vajirahatthena, samudda asur sit,
Defeated by Vajirahattha, the asuras live in the ocean,
bhtaro Vsavassete, 4 iddhimanto yasassino, [37]
they are brothers of Vsava, having psychic power, resplendent,
Klakaj mahbhis, asur Dnaveghas,
the very fearful Klakajas, the Dnaveghasa asuras,
CBhp:
CBhp:
3
CBhp:
4
CBhp:
2
Ngas ng
Dhataraho
saraagamasu, and omit Buddha
Vasavassete
Devas
po ca dev Pahav ca,2 Tejo Vyo tad-gamu,
The Water gods, and the Earth gods, the Fire, and the Wind (gods all) came
there,
Varu Vru dev, Somo ca Yasas saha, [40]
the Varua, and Vrua gods, Soma followed by Yasa,
Mettkarukyik gu dev yasassino.
and a host of Friendly and Compassionate gods came, respendlent ones.
Dasete dasadh ky, sabbe nnattavaino, [41]
All of these ten hosts, ten kinds (of gods), who are diverse in colour,
iddhimanto, jutmanto, vaavanto, yasassino.
who have psychic power, who are bright, beautiful, and resplendent.
modamn abhikkmu bhikkhna samiti vana. [42]
rejoicing they have drawn near the gathering of monks in the wood.
Veh dev3 Sahal ca Asam ca duve Yam.
The Vehu and Sahali and Asama gods, and the two Yama gods (came).
Candasspanis4 dev Candam-gu purakkhatv. [43]
The gods who depend on the Moon came, with the Moon in front of them.
CBhp: gu
CBhp: Mahprag
3
CBhp: Karamh
2
Brahms
Subrahm Paramatto ca, putt iddhimato saha.
Subrahm and Paramatta, along with the sons of the powerful one (came).
Sanakumro Tisso ca so pga samiti vana. [61]
Sanakumra and Tissa also came to the gathering in the wood.
Sahassa brahmalokna Mahbrahmbhitihati,
In the thousand brahma worlds a Great Brahma has arisen,
upapanno jutmanto, bhismkyo yasassi so. [62]
a bright one, who stands out, whose awesome body is resplendent.
Dasettha Issar gu, paccekavasavattino,
The ten Issar (brahms) came, who individually wield power,
tesa-ca majjhato ga Hrito parivrito. [63]
and in the midst of them came Hrita with his entourage.
PPV: abhikkhamu
CBhp: vo
3
CBhp: apesayi
4
CBhp: Vtargehipakkmu
5
CBhp: ijasu
2
Spoken by Mra
Sabbe vijitasagm, bhaytt1 yasassino,
They are all victorious in battle, beyond fear, and resplendent,
modanti saha bhtehi, svak te jane sut ti. [70]
those disciples, famous among men, along with (all) beings, are glad.
PPV: bhaytit
24: lavakasutta
The Discourse concernig lavaka
Eva me suta:
Thus I have heard:
eka samaya Bhagav laviya viharati
at one time the Gracious One was dwelling near lav
lavakassa yakkhassa bhavane.
in the domicile of the yakkha lavaka.
Atha kho lavako yakkho yena Bhagav tenupasakami,
Then the yakkha lavaka approached the Gracious One,
upasakamitv Bhagavanta etad-avoca:
and after approaching he said this to the Gracious One:
Nikkhama sama! ti,
Get out, ascetic!
Sdhvuso ti Bhagav nikkhami.
Yes, friend, said the Gracious One, and he got out.
Pavisa sama! ti,
Go in, ascetic!
Sdhvuso ti Bhagav pvisi.
Yes, friend, said the Gracious One, and he went in.
Dutiyam-pi kho lavako yakkho Bhagavanta etad-avoca:
For a second time the yakkha lavaka said this to the Gracious One:
Nikkhama sama! ti,
Get out, ascetic!
Sdhvuso ti Bhagav nikkhami.
Yes, friend, said the Gracious One, and he got out.
Pavisa sama! ti,
Go in, ascetic!
Sdhvuso ti Bhagav pvisi.
Yes, friend, said the Gracious One, and he went in.
Tatiyam-pi kho lavako yakkho Bhagavanta etad-avoca:
For a third time the yakkha lavaka said this to the Gracious One:
1
2
1
2
3
4
5
6
CBhp: dhiti
MPP: omits this line; PPV2: sa ve pecca
MPP, PPV2: puthu, and in the reply below
PPV: bhyyo na vijjat; PPV2: bhyyo na vijjati
CBhp, PPV: yo cattho
CBhp, PPV: lavim-gami
25: Kasbhradvjasutta
The Discourse concerning Kasbhradvja
Eva me suta:
Thus I have heard:
eka samaya Bhagav Magadhesu viharati
at one time the Gracious One was dwelling amongst the Magadhans
Dakkhigirismi Ekanlya brhmaagme.
on the Southern Hill near the brahmin village Ekanl.
Tena kho pana samayena Kasbhradvjassa brhmaassa
Then at that time the brahmin Kasbhradvja
pacamattni nagalasatni payuttni honti vappakle.
had about five hundred ploughs yoked up during the sowing season.
Atha kho Bhagav pubbanhasamaya nivsetv, pattacvaram-dya,
Then the Gracious One, having dressed in the morning time, after picking up his
bowl and robe,
yena Kasbhradvjassa brhmaassa kammanto tenupasakami.1
approached the place where the brahmin Kasbhradvja was working.
Tena kho pana samayena Kasbhradvjassa brhmaassa parivesan vattati.
Then at that time the brahmin Kasbhradvjas food distribution was proceeding.
Atha kho Bhagav yena parivesan tenupasakami,
Then the Gracious One approached the food distribution,
upasakamitv ekam-anta ahsi.
and after approaching he stood on one side.
Addas kho Kasbhradvjo brhmao Bhagavanta piya hita,
The brahmin Kasbhradvja saw the Gracious One standing for alms,
disvna Bhagavanta etad-avoca:
and after seeing him he said this to the Gracious One:
Aha kho samaa kasmi ca vapmi ca, kasitv ca vapitv ca bhujmi.
Ascetic, I plough and I sow, and after ploughing and sowing I eat.
Tvam-pi samaa kasassu ca vapassu ca, kasitv ca vapitv ca bhujass ti.
You also, ascetic, should plough and sow, and after ploughing and sowing you can
eat.
1
26: Parbhavasutta
The Discourse on Ruin
Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho aatar devat abhikkantya rattiy,
Then a certain god, towards the end of the night,
abhikkantava kevalakappa Jetavana obhsetv,
having lit up the whole of Jetas Wood with his surpassing beauty,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavanta abhivdetv ekam-anta ahsi.
and after approaching and worshipping the Gracious One, he stood on one side.
Ekam-anta hit kho s devat Bhagavanta gthya ajjhabhsi:
While standing on one side that god recited a verse to the Gracious One:
Parbhavanta purisa maya pucchma Gotama We ask (reverend) Gotama regarding the man going to ruin Bhagavanta puham-gamma, ki parbhavato mukha? [1]
we have come to ask the Gracious One, what is the cause of ruination?
Suvijno bhava hoti, suvijno parbhavo,
The thriving man is easy to know, the ruining man is easy to know,
Dhammakmo bhava hoti, Dhammadess parbhavo. [2]
the thriving man loves the Dhamma, the ruining man hates the Dhamma.
Iti heta vijnma, pahamo so parbhavo.
Indeed it is so, this we know, this is the first ruin (of man).
Dutiya Bhagav brhi, ki parbhavato mukha? [3]
Please tell us, Gracious One, what is the second cause of ruin?
CBhp: drehya
lit: one with breasts like the timbaru fruit, comm: taruadrika
MPP: hpeti; PPV2: happeti
3
PPV: sodha
2
27: Vasalasutta1
The Discourse on the Outcastes
Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho Bhagav pubbanhasamaya nivsetv,
Then the Gracious One, having dressed in the morning time,
pattacvaram-dya Svatthiya piya pvisi.
after picking up his bowl and robe, entered Svatthi for alms.
Tena kho pana samayena Aggikabhradvjassa brhmaassa
Then at that time in the brahmin Aggikabhradvjas
2
PPV: Aggikabhradvjasutta
PPV: paggaht
3
PPV: ca
2
1
2
PPV2: anottapp
MPP, PPV: pi vijntha
1
2
CBhp: duggat
CBhp: pakasati
28: Saccavibhagasutta
The Discourse giving the Analysis of the Truths
Eva me suta:
Thus I have heard:
eka samaya Bhagav Brasiya viharati Isipatane Migadye.
at one time the Gracious One was dwelling near Bras in the Deer Park at
Isipatana.
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,
Bhagav etad-avoca:
and the Gracious One said this:
Tathgatena bhikkhave Arahat Sammsambuddhena,
The Realised One, monks, the Worthy One, the Perfect Sambuddha,
Brasiya Isipatane Migadye,
while near Bras, in the Deer Park at Isipatana,
anuttara Dhammacakka pavattita,
has set rolling the unsurpassed Dhamma Wheel,
appativattiya samaena v brhmaena v
and it cannot be rolled back by an ascetic or by a brahmin
devena v mrena v brahmun v kenaci v lokasmi.
or by a god or by a demon or by a deity or by anyone in the world.
1
2
1
2
vydhi pi dukkho
also sickness is suffering
maraam-pi dukkha
also death is suffering
2
sokaparidevadukkhadomanassupys pi dukkh
also grief, lamentation, pain, sorrow, and despair, is suffering
3
1
2
CBhp: abhinibbanti
CBhp: Ya.
CBhp: asta vediyika (sic); MPP: cetasika dukkha, asta (i.e. omits second
cetasika): PPV2: cetasika dukkha, asta manosamphassaja (i.e. omits second
cetasika & vediyata)!
CBhp: Katame
1
2
dukkhanirodhagminiy paipadya a.
knowledge about the practice going to the cessation of suffering.
1
pharusvc verama
refraining from rough speech
samphappalp verama.
refraining from frivolous talk.
Aya vuccatvuso sammvc.
This, venerable friends, is called right speech.
1
2
1
2
1
2
CBhp: Katam
PPV: upekkho; CBhp: upekhako
CBhp: upekhako
PPV: upekh
3
PPV2: catutthajjhna
4
PPV2: lokasmin-ti
2
1
2
165
Tatiyakabhavra
The Third Recital
29: niyasutta
The niya Discourse
(Part One)
The Occasion
Eva me suta:
Thus I have heard:
eka samaya Bhagav Rjagahe viharati Gijjhake pabbate.
at one time the Gracious One was dwelling near Rjagaha on the Vultures Peak
mountain.
Atha kho Cattro Mahrj,1
Then the Four Great Kings,
mahatiy ca yakkhasenya, mahatiy ca gandhabbasenya,
with a great army of yakkhas, with a great army of gandhabbas,
mahatiy ca kumbhaasenya, mahatiy ca ngasenya,
with a great army of kumbhaas, with a great army of ngas,
catuddisa rakkha hapetv, catuddisa gumba hapetv,
having set up a protection over the four quarters, having set serried troops at the four
directions,
catuddisa ovaraa hapetv, abhikkantya rattiy,
having set up a barricade at the four directions, at the end of the night,
abhikkantava kevalakappa Gijjhaka obhsetv,
having lit up the whole of Vultures Peak with their surpassing beauty,
2
1
2
Tatiyakabhavra - 166
appekacce Bhagavanta abhivdetv ekam-anta nisdisu.
some, after worshipping the Gracious One, sat down on one side.
Appekacce Bhagavat saddhi sammodisu,
Some exchanged greetings with the Gracious One,
sammodanya katha srnya vtisretv, ekam-anta nisdisu.
and after exchanging polite and courteous greetings, sat down on one side.
Appekacce yena Bhagav tenajali pametv, ekam-anta nisdisu.
Some, after raising their hands in respectful salutation to the Gracious One, sat down
on one side.
Appekacce nmagotta svetv, ekam-anta nisdisu.
Some, after announcing their name and family, sat down on one side.
Appekacce tuhbht ekam-anta nisdisu.
Some, while keeping silent, sat down on one side.
Ekam-anta nisinno kho Vessavao Mahrj Bhagavanta etad-avoca:
Then, while sitting on one side, the Great King Vessavaa said this to the Gracious
One:
Santi hi bhante ur yakkh Bhagavato appasann,
There are, reverend Sir, some high ranking yakkhas who are not pleased with the
Gracious One,
santi hi bhante ur yakkh Bhagavato pasann,
there are, reverend Sir, some high ranking yakkhas who are pleased with the
Gracious One,
santi hi bhante majjhim yakkh Bhagavato appasann,
there are, reverend Sir, some middle ranking yakkhas who are not pleased with the
Gracious One,
santi hi bhante majjhim yakkh Bhagavato pasann,
there are, reverend Sir, some middle ranking yakkhas who are pleased with the
Gracious One,
santi hi bhante nc yakkh Bhagavato appasann,
there are, reverend Sir, some low ranking yakkhas who are not pleased with the
Gracious One,
santi hi bhante nc yakkh Bhagavato pasann.
there are, reverend Sir, some low ranking yakkhas who are pleased with the Gracious
One.
Yebhuyyena kho pana bhante yakkh appasann yeva Bhagavato.
But, reverend Sir, almost all of the yakkhas are not pleased with the Gracious One.
Tatiyakabhavra - 167
Ta kissa hetu?
What is the reason for that?
Bhagav hi bhante ptipt veramaiy Dhamma deseti,
Because, reverend Sir, the Gracious One preaches the Dhamma of refraining from
killing living creatures,
adinndn veramaiy Dhamma deseti,
preaches the Dhamma of refraining from taking what has not been given,
kmesu micchcr veramaiy Dhamma deseti,
preaches the Dhamma of refraining from sexual misconduct,
1
Tatiyakabhavra - 168
appasaddni, appanigghosni, vijanavtni,
where there is little sound, little noise, which have a lonely atmosphere,
manussarhaseyyakni, paisallnasruppni.
lying hidden away from men, which are suitable for seclusion.
Tattha santi ur yakkh nivsino
And there are high ranking yakkhas settled there
ye imasmi Bhagavato pvacane appasann.
who are not pleased with the word of the Gracious One,
Tesa pasdya uggahtu bhante Bhagav niya rakkha,
To please then, reverend Sir, may the Gracious One learn this niya protection,
bhikkhna, bhikkhuna, upsakna, upsikna,
for the monks, nuns, laymens, and laywomens
guttiy, rakkhya, avihisya, phsuvihry ti.
guard, protection, freedom from harm, and comfortable living.
Adhivsesi Bhagav tuhbhvena.
The Gracious One by keeping silent gave consent.
Atha kho Vessavao Mahrj Bhagavato adhivsana viditv
Then the Great King Vessavaa having understood the Gracious Ones consent
tya velya ima niya rakkha abhsi:
on that occasion recited this niya protection:
Tatiyakabhavra - 169
Agrasassa namatthu, Sakyaputtassa sirmato,
May you revere Agrasa, the glorious son of the Sakyans,
yo ima Dhammam-adesesi, sabbadukkh pandana. [4]
he who preached this Dhamma, which is the dispelling of all suffering.
Ye cpi nibbut loke, yathbhta vipassisu,
Those who are emancipated in the world, who have insight (into things) as they
are,
te jan apisu,1 mahant vtasrad, [5]
those people free from malicious speech, who are great and fully mature,
hita devamanussna, ya namassanti Gotama,
they will revere that Gotama, who is of benefit to gods and men,
vijjcaraasampanna, mahanta vtasrada. [6]
who has understanding and good conduct, who is great and fully mature.
The East
2
CBhp: apisutha
CBhp: uggacchati
3
CBhp: cikkhati, and so throughout
2
Tatiyakabhavra - 170
1
The South
Yena pet pavuccanti, pisu pihimasik,
There they say (go) the departed, who speak maliciously, backbiters,
ptiptino ludd, cor nekatik jan,
killers of creatures, hunters, thieves, and fraudulent people,
ito s Dakkhi dis, iti na cikkhat jano. [16]
from here that is the Southerly direction, so the people declare.
Ya disa abhipleti Mahrj yasassi so,
That direction is watched over by a resplendent Great King,
kumbhahna dhipati, Virho iti nma so. [17]
he is the master of the kumbhahas, Virha, such is his name.
1
Tatiyakabhavra - 171
Ramat naccagtehi, kumbhahehi purakkhato,
He delights in song and dance, he is honoured by kumbhahas,
putt pi tassa bahavo, ekanm ti me suta, [18]
he also has a great many sons, all of one name, so I have heard,
asti dasa eko ca, Indanm mahabbal,
they are eighty and ten and one, Inda by name, ones of great strength,
te cpi Buddha disvna, Buddha diccabandhuna, [19]
they, having seen the Awakened One, the Buddha, kinsman of the sun,
drato va namassanti, mahanta vtasrada:
from afar, do reverence him, who is great and fully mature:
Namo te purisjaa! Namo te purisuttama! [20]
Reverence to you, excellent one! Reverence to you, supreme one!
Kusalena samekkhasi, amanuss pi ta vandanti,
You have looked on us with goodness, the non-human beings worship you,
suta neta abhihaso, tasm eva vademase: [21]
we have heard this repeatedly, therefore we should speak like this:
Jina vandatha Gotama, Jina vandma Gotama,
You should worship the victor Gotama, we should worship the victor Gotama,
vijjcaraasampanna, Buddha vandma Gotama! [22]
who has understanding and good conduct, we should worship the Buddha
Gotama!
The West
1
PPV2: coggacchat
Tatiyakabhavra - 172
ito s Pacchim dis, iti na cikkhat jano. [25]
from here that is the Westerly direction, so the people declare.
Ya disa abhipleti Mahrj yasassi so,
That direction is watched over by a resplendent Great King,
ngna dhipati, Virpakkho iti nma so. [26]
he is the master of the ngas, Virpakkha, such is his name.
Ramat naccagtehi, ngehi purakkhato,
He delights in song and dance, he is honoured by ngas,
putt pi tassa bahavo, ekanm ti me suta, [27]
he also has a great many sons, all of one name, so I have heard,
asti dasa eko ca, Indanm mahabbal,
they are eighty and ten and one, Inda by name, ones of great strength,
te cpi Buddha disvna, Buddha diccabandhuna, [28]
they, having seen the Awakened One, the Buddha, kinsman of the sun,
drato1 va namassanti, mahanta vtasrada:
from afar, do reverence him, who is great and fully mature:
Namo te purisjaa! Namo te purisuttama! [29]
Reverence to you, excellent one! Reverence to you, supreme one!
Kusalena samekkhasi, amanuss pi ta vandanti,
You have looked on us with goodness, the non-human beings worship you,
suta neta abhihaso, tasm eva vademase: [30]
we have heard this repeatedly, therefore we should speak like this:
Jina vandatha Gotama, Jina vandma Gotama,
You should worship the victor Gotama, we should worship the victor Gotama,
vijjcaraasampanna, Buddha vandma Gotama!2 [31]
who has understanding and good conduct, we should worship the Buddha
Gotama!
1
2
PPV2: durato
PPV, PPV2: Gotaman!-ti
Tatiyakabhavra - 173
The North
Yena Uttarakur ramm, Mahneru sudassano,
Where delightful Uttarakuru is, and the good looking Mount Neru,
manuss tattha jyanti amam apariggah. [32]
the men who are born in that place are unselfish, without possessions.
Na te bja pavapanti, na pi nyanti nagal,
They do not sow the seed, and nor are there ploughs led along,
akahapkima sli paribhujanti mnus, [33]
the rice that men enjoy the use of there matures in untilled ground,
akaa athusa suddha, sugandha taulapphala,
without husk powder or chaff, pure, sweet smelling grains of the finest rice,
tuikre pacitvna, tato bhujanti bhojana. [34]
having cooked it on hot rocks (without smoke), they then enjoy their food.
Gvi ekakhura katv anuyanti disodisa,
Having made their cows solid-hooved they go about from place to place,
pasu ekakhura katv anuyanti disodisa, [35]
having made their kine solid-hooved they go about from place to place,
itthivhana katv anuyanti disodisa,
having made women their vehicle they go about from place to place,
purisavhana katv anuyanti disodisa, [36]
having made men their vehicle they go about from place to place,
kumrivhana katv anuyanti disodisa,
having made girls their vehicle they go about from place to place,
kumravhana katv anuyanti disodisa. [37]
having made boys their vehicle they go about from place to place.
Te yne abhirhitv,
Having mounted their (various) carriages,
sabb dis anupariyanti pacr tassa rjino,
the messengers of that King go around in all directions,
hatthiyna assayna dibba yna upahita. [38]
being furnished with elephant- and horse- and divine-carriages.
Tatiyakabhavra - 174
Psd sivik ceva Mahrjassa yasassino,
And for that Great and resplendent King there are palaces and palanquins,
tassa ca nagar ah, antalikkhe sumpit: [39]
and there are cities for him also, that are well built in the heavens (called):
n, Kusin, Parakusin, Napuriy, Parakusitan.
n, Kusin, Parakusin, Napuriy, Parakusitan.
Uttarena Kapvanto, Janogham-aparena ca,
To the North is Kapvanta, and on the other side is Janogha,
Navanavatiyo, Ambara-ambaravatiyo, lakamand nma rjadhni.
Navanavatiya, Ambara-ambaravatiya, and the kings capital named lakamand.
Kuverassa kho pana mrisa Mahrjassa Vis nma rjadhni,
The Great King Kuveras capital, dear Sir, is named Vis,
tasm Kuvero Mahrj Vessavao ti pavuccati.
therefore is the Great King also called Vessavaa.
Paccesanto paksenti: Tatol, Tattal, Tatotal,
These each individually inform (the King): Tatol, Tattal, Tatotal,
Ojasi, Tejasi, Tatojasi, Sro, Rj, Ariho, Nemi.
Ojasi, Tejasi, Tatojasi, Sra, Rj, Ariha, Nemi.
Rahado pi tattha Dhara nma,
There is a lake in that place also, named Dhara,
yato megh pavassanti, vass yato patyanti.
and from there the clouds rain down, from there the rains spread.
Sabh pi tattha Bhagalavat nma yattha yakkh payirupsanti.
There also is the public hall named Bhagalavat where the yakkhas assemble.
Tattha niccaphal rukkh, nndijagayut,
There the trees are always in fruit, and have a crowd of birds of diverse kinds,
mayrakocbhirud, kokilbhi hi vaggubhi, [40]
resounding with peacocks and hens, and also with the lovely cuckoos,
Jvajvakasaddettha, atho ohavacittak,
there is the pheasant who calls out live on!, and the bird who calls out lift up
your minds!,
kukutthak kurak, vane pokkharastak, [41]
there are the jungle fowl, and golden cocks, and in the wood the lotus crane,
Tatiyakabhavra - 175
sukasikasaddettha, daamavakni ca,
there are the sounds of parrot and mynah, and birds who have young mens
faces,
sobhati sabbakla s Kuveranalin sad,
and Kuveras lotus pond is ever attractive, all of the time,
ito s Uttar dis, iti na cikkhat jano. [42]
from here that is the Northerly direction, so the people declare.
Ya disa abhipleti Mahrj yasassi so,
That direction is watched over by a resplendent Great King,
yakkhna dhipati, Kuvero iti nma so. [43]
he is the master of the yakkhas, Kuvera, such is his name.
Ramat naccagtehi, yakkhehi purakkhato,
He delights in song and dance, he is honoured by yakkhas,
putt pi tassa bahavo, ekanm ti me suta, [44]
he also has a great many sons, all of one name, so I have heard,
asti dasa eko ca, Indanm mahabbal,
they are eighty and ten and one, Inda by name, ones of great strength,
te cpi Buddha disvna, Buddha diccabandhuna, [45]
they, having seen the Awakened One, the Buddha, kinsman of the sun,
drato va namassanti, mahanta vtasrada:
from afar, do reverence him, who is great and fully mature:
Namo te purisjaa! Namo te purisuttama! [46]
Reverence to you, excellent one! Reverence to you, supreme one!
Kusalena samekkhasi, amanuss pi ta vandanti,
You have looked on us with goodness, the non-human beings worship you,
suta neta abhihaso, tasm eva vademase: [47]
we have heard this repeatedly, therefore we should speak like this:
Jina vandatha Gotama, Jina vandma Gotama,
You should worship the victor Gotama, we should worship the victor Gotama,
vijjcaraasampanna, Buddha vandma Gotaman!-ti [48]
who has understanding and good conduct, we should worship the Buddha
Gotama!
Tatiyakabhavra - 176
Aya kho s mrisa niy rakkh,
This, dear Sir, is the niya protection,
bhikkhna, bhikkhuna, upsakna, upsikna,
for the monks, nuns, laymens, and laywomens
guttiy, rakkhya, avihisya, phsuvihry ti.
guard, protection, freedom from harm, and comfortable living.
Yassa kassaci mrisa - bhikkhussa v bhikkhuiy v
Whoever, dear Sir - be they monk or nun
1
PPV2: suggaht
Tatiyakabhavra - 177
ngapotik v ngamahmatto v
or nga girl or nga minister
ngaprisajjo v ngapacro v or nga councillor or nga messenger paduhacitto gacchanta v anugaccheyya, hita v upatiheyya,
with a wicked mind come near while they are going, or stand near while they are
standing,
nisinna v upanisdeyya, nipanna v upanipajjeyya,
or sit near while they are sitting, or lie near while they are lying,
na me so mrisa amanusso labheyya
then that non-human being, dear Sir, would not receive
gmesu v nigamesu v sakkra v garukra v.
in my villages and towns, honour or respect.
Na me so mrisa amanusso labheyya
That non-human being, dear Sir, would not receive
lakamandya rjadhniy vatthu v vsa v.
in my royal city lakamand, ground or dwelling.
Na me so mrisa amanusso labheyya
That non-human being, dear Sir, would not be able
yakkhna samiti gantu.
to go to the gathering of the yakkhas.
Api-ssu na mrisa amanuss
Further, dear Sir, non-human beings
anavayham-pi na kareyyu avivayha.
would not give or take him in marriage.
Api-ssu na mrisa amanuss
Further, dear Sir, non-human beings
atthi pi paripuhi paribhshi paribhseyyu.
would abuse him with very personal abuse.
Api-ssu na mrisa amanuss
Further, dear Sir, non-human beings
rittam-pi patta sse nikkujjeyyu.
would drop an empty bowl over his head.
Tatiyakabhavra - 178
Api-ssu na mrisa amanuss
Further, dear Sir, non-human beings
sattadh pissa muddha phleyyu.
would split his head into seven pieces.
Santi hi mrisa amanuss ca, rudd, rabhas,
There are non-human beings, dear Sir, who are fierce, cruel, and violent,
te neva Mahrjna diyanti,
they do not take notice of the Great Kings,
na Mahrjna purisakna diyanti,
they do not take notice of the Great Kings men,
na Mahrjna purisakna purisakna diyanti,
they do not take notice of the Great Kings mens men,
te kho te mrisa amanuss Mahrjna avaruddh nma vuccanti.
and those non-human beings, dear Sir, are said to be in revolt against the Great
Kings.
Seyyath pi mrisa rao Mgadhassa vijite cor,
Just as, dear Sir, there are thieves in the king of Magadhas realm,
te neva rao Mgadhassa diyanti,
who do not take notice of the king of Magadha,
na rao Mgadhassa purisakna diyanti,
who do not take notice of the king of Magadhas men,
na rao Mgadhassa purisakna purisakna diyanti,
who do not take notice of the king of Magadhas mens men,
te kho te mrisa mahcor, rao Mgadhassa avaruddh nma vuccanti.
and those great thieves, dear Sir, are said to be in revolt against the king of
Magadha.
Evam-eva kho mrisa santi hi amanuss ca, rudd, rabhas,
Even so, dear Sir, there are non-human beings who are fierce, cruel, and violent,
te neva Mahrjna diyanti,
they do not take notice of the Great Kings,
na Mahrjna purisakna diyanti,
they do not take notice of the Great Kings men,
na Mahrjna purisakna purisakna diyanti,
they do not take notice of the Great Kings mens men,
Tatiyakabhavra - 179
te kho te mrisa amanuss Mahrjna avaruddh nma vuccanti.
and those non-human beings, dear Sir, are said to be in revolt against the Great
Kings.
Yo hi koci mrisa amanusso Now, dear Sir, whatever non-human beings yakkho v yakkhi v yakkhapotako v
be they male yakkha or female yakkha or yakkha boy
yakkhapotik v yakkhamahmatto v
or yakkha girl or yakkha minister
yakkhaprisajjo v yakkhapacro v
or yakkha councillor or yakkha messenger
gandhabbo v gandhabb v gandhabbapotako v
or male gandhabba or female gandhabba or gandhabba boy
gandhabbapotik v gandhabbamahmatto v
or gandhabba girl or gandhabba minister
gandhabbaprisajjo v gandhabbapacro v
or gandhabba councillor or gandhabba messenger
kumbhao v kumbha v kumbhaapotako v
or male kumbhaa or female kumbhaa or kumbhaa boy
kumbhaapotik v kumbhaamahmatto v
or kumbhaa girl or kumbhaa minister
kumbhaaprisajjo v kumbhaapacro v
or kumbhaa councillor or kumbhaa messenger
ngo v ngin v ngapotako v
or male nga or female nga or nga boy
ngapotik v ngamahmatto v
or nga girl or nga minister
ngaprisajjo v ngapacro v or nga councillor or nga messenger paduhacitto bhikkhu v bhikkhui v upsaka v upsika v,
with a wicked mind should come near a monk or a nun or a layman or a laywoman
gacchanta v anugaccheyya, hita v upatiheyya,
while they are going, or stand near while they are standing,
Tatiyakabhavra - 180
nisinna v upanisdeyya, nipanna v upanipajjeyya,
or sit near while they are sitting, or lie near while they are lying,
imesa yakkhna mahyakkhna senpatna mahsenpatna,
then to these yakkhas, great yakkhas, generals, great generals,
ujjhpetabba, vikkanditabba, viravitabba:
one should call out, one should shout out, one should cry out:
Aya yakkho gahti, aya yakkho visati,
This yakkha has seized me, this yakkha has grabbed me,
aya yakkho heheti, aya yakkho viheheti,
this yakkha annoys me, this yakkha harasses me,
aya yakkho hisati, aya yakkho vihisati,
this yakkha hurts me, this yakkha injures me,
aya yakkho na mucat ti.
this yakkha will not release me.
Katamesa yakkhna, mahyakkhna, senpatna mahsenpatna?
To which yakkhas, great yakkhas, generals, and great generals?
Indo, Somo, Varuo ca, Bhradvjo, Pajpat,
Inda, Soma, and Varua, Bhradvja, Pajpati,
Candano, Kmaseho ca, Kinnughau, Nighau ca,
Candana, and Kmaseha, Kinnughau, and Nighau,
Pando, Opamao ca, devasto ca Mtal. [49]
Panda, and Opamaa, and Mtali, the gods charioteer.
Cittaseno ca gandhabbo, Nalo rj Janesabho,
The gandhabbas Citta and Sena, the kings Nala and Janesabha,
Stgiro, Hemavato, Puako, Karatiyo, Guo, [50]
Stgira, Hemavata, Puaka, Karatiya, Gua,
Svako, Mucalindo ca, Vessmitto, Yugandharo,
Svaka, and Mucalinda, Vessmitta, Yugandhara,
Goplo,1 Suppagedho ca, Hirinett ca Mandiyo, [51]
Gopla, and Suppagedha, Hiri, Netti, and Mandiya,
CBhp: Gopalo
Tatiyakabhavra - 181
Paclacao lavako Pajjuno Sumano Sumukho Dadhmukho,
Paclacaa, lavaka, Pajjuna, Sumana, Sumukha, Dadhmukha,
Mai, Mi, Caro, Dgho, atho Serissako saha - [52]
Mai, Mi, Cara, Dgha, together with Serissaka imesa yakkhna mahyakkhna senpatna mahsenpatna,
then to these yakkhas, great yakkhas, generals, and great generals,
ujjhpetabba, vikkanditabba, viravitabba:
one should call out, one should shout out, one should cry out:
Aya yakkho gahti, aya yakkho visati,
This yakkha has seized me, this yakkha has grabbed me,
aya yakkho heheti, aya yakkho viheheti,
this yakkha annoys me, this yakkha harasses me,
aya yakkho hisati, aya yakkho vihisati,
this yakkha hurts me, this yakkha injures me,
aya yakkho na mucat ti.
this yakkha will not release me.
Aya kho s mrisa niy rakkh,
This, dear Sir, is the niy protection,
bhikkhna, bhikkhuna, upsakna, upsikna,
for the monks, nuns, laymens, and laywomens
guttiy, rakkhya, avihisya, phsuvihry ti.
guard, protection, freedom from harm, and comfortable living.
Handa ca dni maya mrisa gacchma,
And now, dear Sir, we shall go,
bahukicc maya bahukaray ti.
as we have many duties, and there is much which ought to be done.
Yassa dni tumhe Mahrjno kla maath ti.
Now is the time for whatever you Great Kings are thinking.
Atha kho Cattro Mahrj1 uhysan Bhagavanta
Then the Four Great Kings rose from their seats and after
abhivdetv padakkhia katv, tatthevantaradhyisu.
worshipping and circumambulating the Gracious One, vanished right there.
1
CBhp: Mahrjno
Tatiyakabhavra - 182
Te pi kho yakkh uhysan appekacce Bhagavanta
Then some yakkhas rose from their seats and after
abhivdetv padakkhia katv, tatthevantaradhyisu.
worshipping and circumambulating the Gracious One, vanished right there.
Appekacce Bhagavat saddhi sammodisu, sammodanya
Some exchanged greetings with the Gracious One, and after
katha srnya vtisretv tatthevantaradhyisu.
exchanging polite and courteous greetings, vanished right there.
Appekacce yena Bhagav tenajali
Some, after raising their hands in respectful salutation
pametv tatthevantaradhyisu.
to the Gracious One, vanished right there.
Appekacce nmagotta svetv tatthevantaradhyisu.
Some, after announcing their name and family vanished right there.
Appekacce tuhbht tatthevantaradhyis ti.
And some, while keeping silent, vanished right there.
Tatiyakabhavra Nihita
The Third Recital is Finished
183
Catutthakabhavra
The Fourth Recital
niyasutta
The niya Discourse
(Part Two)
Atha kho Bhagav tass1 rattiy accayena bhikkh mantesi:
Then the Gracious One when that night had passed addressed the monks, saying:
Ima bhikkhave ratti Cattro Mahrj,
This night, monks, the Four Great Kings,
CBhp: tassa
CBhp: Mahrjno
3
CBhp, PPV omit bhikkhave
2
Catutthakabhavra - 184
1
1
2
CBhp: may
CBhp, PPV omit bhikkhave
Catutthakabhavra - 185
Ta kissa hetu?
What is the reason for that?
Bhagav hi bhante ptipt veramaiy Dhamma deseti,
Because, reverend Sir, the Gracious One preaches the Dhamma of refraining from
killing living creatures,
adinndn veramaiy Dhamma deseti,
preaches the Dhamma of refraining from taking what has not been given,
kmesu micchcr veramaiy Dhamma deseti,
preaches the Dhamma of refraining from sexual misconduct,
musvd veramaiy Dhamma deseti,
preaches the Dhamma of refraining from false speech,
surmerayamajjapamdahn veramaiy Dhamma deseti.
preaches the Dhamma of refraining from liquor, wines, or intoxicants which cause
heedlessness.
Yebhuyyena kho pana bhante yakkh appaivirat yeva ptipt,
But, reverend Sir, almost all of the yakkhas do not refrain from killing living
creatures,
appaivirat adinndn,
do not refrain from taking what has not been given,
appaivirat kmesu micchcr,
do not refrain from sexual misconduct,
appaivirat musvd,
do not refrain from false speech,
appaivirat surmerayamajjapamdahn.
do not refrain from liquors, wines, or intoxicants which cause heedlessness.
Tesa ta hoti appiya amanpa.
To them that is neither dear nor appealing.
Santi hi bhante Bhagavato svak arae,
There are, reverend Sir, disciples of the Gracious One in the wilderness,
vanapatthni pantni sensanni paisevanti,
who are practising in remote jungle dwelling places,
Catutthakabhavra - 186
appasaddni, appanigghosni, vijanavtni,
where there is little sound, little noise, which have a lonely atmosphere,
manussarhaseyyakni, paisallnasruppni.
lying hidden away from men, which are suitable for seclusion.
Tattha santi ur yakkh nivsino
And there are high ranking yakkhas settled there
ye imasmi Bhagavato pvacane appasann,
who are not pleased with the word of the Gracious One,
Tesa pasdya uggahtu bhante Bhagav niya rakkha,
To please then, reverend Sir, may the Gracious One learn this niya protection,
bhikkhna, bhikkhuna, upsakna, upsikna,
for the monks, nuns, laymens, and laywomens
guttiy, rakkhya, avihisya, phsuvihry ti.
guard, protection, freedom from harm, and comfortable living.
Adhivsesi kho aha bhikkhave tuhbhvena.
And I, monks, by keeping silent, gave consent.
1
Catutthakabhavra - 187
Kassapassa namatthu, vippamuttassa sabbadhi. [55]
may you revere Kassapa, who is free in every respect.
Agrasassa namatthu, Sakyaputtassa sirmato,
May you revere Agrasa, the glorious son of the Sakyans,
yo ima Dhammam-adesesi, sabbadukkh pandana. [56]
he who preached this Dhamma, which is the dispelling of all suffering.
Ye cpi nibbut loke, yathbhta vipassisu,
Those who are emancipated in the world, who have insight (into things) as they
are,
1
The East
Yato uggacchat2 suriyo, dicco maal mah,
From where the sun comes up, the son of Aditi, the great circle,
yassa cuggacchamnassa, savar pi nirujjhati, [59]
while that one is coming up, the darkness of night comes to an end,
yassa cuggate suriye, divaso ti pavuccati,
and after the sun has come up, it is said to be the daytime,
rahado pi tattha gambhro, samuddo saritodako, [60]
there is a deep lake in that place, an ocean where the waters have flowed,
eva na tattha jnanti samuddo saritodako,
thus in that place they know there is an ocean where the waters have flowed,
ito s Purim dis, iti na cikkhat3 jano. [61]
from here that is the Easterly direction, so the people declare.
CBhp: apisutha
CBhp: uggacchati
3
CBhp: cikkhati, and so throughout
2
Catutthakabhavra - 188
Ya disa abhipleti Mahrj yasassi so,
That direction is watched over by a resplendent Great King,
gandhabbna dhipati, Dhataraho iti nma so. [62]
he is the master of the gandhabbas, Dhataraha, such is his name.
Ramat1 naccagtehi, gandhabbehi purakkhato,
He delights in song and dance, he is honoured by gandhabbas,
putt pi tassa bahavo, ekanm ti me suta, [63]
he also has a great many sons, all of one name, so I have heard,
asti dasa eko ca, Indanm mahabbal,
they are eighty and ten and one, Inda by name, ones of great strength,
te cpi Buddha disvna, Buddha diccabandhuna, [64]
they, having seen the Awakened One, the Buddha, kinsman of the sun,
drato va namassanti, mahanta vtasrada:
from afar, do reverence him, who is great and fully mature:
Namo te purisjaa! Namo te purisuttama! [65]
Reverence to you, excellent one! Reverence to you, supreme one!
Kusalena samekkhasi, amanuss pi ta vandanti,
You have looked on us with goodness, the non-human beings worship you,
suta neta abhihaso, tasm eva vademase: [66]
we have heard this repeatedly, therefore we should speak like this:
Jina vandatha Gotama, Jina vandma Gotama,
You should worship the victor Gotama, we should worship the victor Gotama,
vijjcaraasampanna, Buddha vandma Gotama! [67]
who has understanding and good conduct, we should worship the Buddha
Gotama!
The South
Yena pet pavuccanti, pisu pihimasik,
There they say (go) the departed, who speak maliciously, backbiters,
ptiptino ludd, cor nekatik jan,
killers of creatures, hunters, thieves, and fraudulent people,
ito s Dakkhi dis, iti na cikkhat jano. [68]
from here that is the Southerly direction, so the people declare.
1
Catutthakabhavra - 189
Ya disa abhipleti Mahrj yasassi so,
That direction is watched over by a resplendent Great King,
kumbhahna dhipati, Virho iti nma so. [69]
he is the master of the kumbhahas, Virha, such is his name.
Ramat naccagtehi, kumbhahehi purakkhato,
He delights in song and dance, he is honoured by kumbhahas,
putt pi tassa bahavo, ekanm ti me suta, [70]
he also has a great many sons, all of one name, so I have heard,
asti dasa eko ca, Indanm mahabbal,
they are eighty and ten and one, Inda by name, ones of great strength,
te cpi Buddha disvna, Buddha diccabandhuna, [71]
they, having seen the Awakened One, the Buddha, kinsman of the sun,
1
The West
Yattha coggacchati suriyo, dicco maal mah,
That place where the sun goes down, the son of Aditi, the great circle,
yassa coggacchamnassa divaso pi nirujjhati, [75]
while that one is going down the light of day comes to an end,
yassa coggate suriye, savar ti pavuccati,
and after the sun has gone down, it is said to be night-time,
1
PPV2: durato
Catutthakabhavra - 190
rahado pi tattha gambhro, samuddo saritodako, [76]
there is a deep lake in that place, an ocean where the waters have flowed,
eva na tattha jnanti samuddo saritodako,
thus in that place they know there is an ocean where the waters have flowed,
ito s Pacchim dis, iti na cikkhat jano. [77]
from here that is the Westerly direction, so the people declare.
Ya disa abhipleti Mahrj yasassi so,
That direction is watched over by a resplendent Great King,
ngna dhipati, Virpakkho iti nma so. [78]
he is the master of the ngas, Virpakkha, such is his name.
Ramat naccagtehi, ngehi purakkhato,
He delights in song and dance, he is honoured by ngas,
putt pi tassa bahavo, ekanm ti me suta, [79]
he also has a great many sons, all of one name, so I have heard,
asti dasa eko ca, Indanm mahabbal,
they are eighty and ten and one, Inda by name, ones of great strength,
te cpi Buddha disvna, Buddha diccabandhuna, [80]
they, having seen the Awakened One, the Buddha, kinsman of the sun,
drato va namassanti, mahanta vtasrada:
from afar, do reverence him, who is great and fully mature:
Namo te purisjaa! Namo te purisuttama! [81]
Reverence to you, excellent one! Reverence to you, supreme one!
Kusalena samekkhasi, amanuss pi ta vandanti,
You have looked on us with goodness, the non-human beings worship you,
suta neta abhihaso, tasm eva vademase: [82]
we have heard this repeatedly, therefore we should speak like this:
Jina vandatha Gotama, Jina vandma Gotama,
You should worship the victor Gotama, we should worship the victor Gotama,
vijjcaraasampanna, Buddha vandma Gotama! [83]
who has understanding and good conduct, we should worship the Buddha
Gotama!
Catutthakabhavra - 191
The North
Yena Uttarakuru ramm, Mahneru sudassano,
Where delightful Uttarakuru is, and the good looking Mount Neru,
manuss tattha jyanti amam apariggah. [84]
the men who are born in that place are unselfish, without possessions.
Na te bja pavapanti, na pi nyanti nagal,
They do not sow the seed, and nor are there ploughs led along,
akahapkima sli paribhujanti mnus, [85]
the rice that men enjoy the use of there matures in untilled ground,
akaa athusa suddha, sugandha taulapphala,
without husk powder or chaff, pure, sweet smelling grains of the finest rice,
tuikre pacitvna, tato bhujanti bhojana. [86]
having cooked it on hot rocks (without smoke), they then enjoy their food.
Gvi ekakhura katv anuyanti disodisa,
Having made their cows solid-hooved they go about from place to place,
pasu ekakhura katv anuyanti disodisa, [87]
having made their kine solid-hooved they go about from place to place,
itthivhana katv anuyanti disodisa,
having made women their vehicle they go about from place to place,
purisavhana katv anuyanti disodisa, [88]
having made men their vehicle they go about from place to place,
kumrivhana katv anuyanti disodisa,
having made girls their vehicle they go about from place to place,
kumravhana katv anuyanti disodisa. [89]
having made boys their vehicle they go about from place to place.
Te yne abhirhitv,
Having mounted their (various) carriages,
sabb dis anupariyanti pacr tassa rjino,
the messengers of that King go around in all directions,
hatthiyna assayna dibba yna upahita. [90]
being furnished with elephant- and horse- and divine-carriages.
Catutthakabhavra - 192
Psd sivik ceva Mahrjassa yasassino,
And for that Great and resplendent King there are palaces and palanquins,
tassa ca nagar ah, antalikkhe sumpit: [91]
and there are cities for him also, that are well built in the heavens (called):
n, Kusin, Parakusin, Napuriy, Parakusitan.
n, Kusin, Parakusin, Napuriy, Parakusitan.
Uttarena Kapvanto, Janogham-aparena ca,
To the North is Kapvanta, and on the other side is Janogha,
Navanavatiyo, Ambara-ambaravatiyo, lakamand nma rjadhni.
Navanavatiya, Ambara-ambaravatiya, and the kings capital named lakamand.
Kuverassa kho pana mrisa Mahrjassa Vis nma rjadhni,
The Great King Kuveras capital, dear Sir, is named Vis,
tasm Kuvero Mahrj Vessavao ti pavuccati.
therefore is the Great King also called Vessavaa.
Paccesanto paksenti: Tatol, Tattal, Tatotal,
These each individually inform (the King): Tatol, Tattal, Tatotal,
Ojasi, Tejasi, Tatojasi, Sro, Rj, Ariho, Nemi.
Ojasi, Tejasi, Tatojasi, Sra, Rj, Ariha, Nemi.
Rahado pi tattha Dhara nma,
There is a lake in that place also, named Dhara,
yato megh pavassanti, vass yato patyanti.
and from there the clouds rain down, from there the rains spread.
Sabh pi tattha Bhagalavat nma yattha yakkh payirupsanti.
There also is the public hall named Bhagalavat where the yakkhas assemble.
Tattha niccaphal rukkh, nndijagayut,
There the trees are always in fruit, and have a crowd of birds of diverse kinds,
mayrakocbhirud, kokilbhi hi vaggubhi, [92]
resounding with peacocks and hens, and also with the lovely cuckoos,
Jvajvakasaddettha, atho ohavacittak,
there is the pheasant who calls out live on!, and the bird who calls out lift up
your minds!,
kukutthak kurak, vane pokkharastak, [93]
there are the jungle fowl, and golden cocks, and in the wood the lotus crane,
Catutthakabhavra - 193
sukasikasaddettha, daamavakni ca,
there are the sounds of parrot and mynah, and birds who have young mens
faces,
sobhati sabbakla s Kuveranalin sad,
and Kuveras lotus pond is ever attractive, all of the time,
ito s Uttar dis, iti na cikkhat jano. [94]
from here that is the Northerly direction, so the people declare.
Ya disa abhipleti Mahrj yasassi so,
That direction is watched over by a resplendent Great King,
yakkhna dhipati, Kuvero iti nma so. [95]
he is the master of the yakkhas, Kuvera, such is his name.
Ramat naccagtehi, yakkhehi purakkhato,
He delights in song and dance, he is honoured by yakkhas,
putt pi tassa bahavo, ekanm ti me suta, [96]
he also has a great many sons, all of one name, so I have heard,
asti dasa eko ca, Indanm mahabbal,
they are eighty and ten and one, Inda by name, ones of great strength,
te cpi Buddha disvna, Buddha diccabandhuna, [97]
they, having seen the Awakened One, the Buddha, kinsman of the sun,
drato1 va namassanti, mahanta vtasrada:
from afar, do reverence him, who is great and fully mature:
Namo te purisjaa! Namo te purisuttama! [98]
Reverence to you, excellent one! Reverence to you, supreme one!
Kusalena samekkhasi, amanuss pi ta vandanti,
You have looked on us with goodness, the non-human beings worship you,
suta neta abhihaso, tasm eva vademase: [99]
we have heard this repeatedly, therefore we should speak like this:
Jina vandatha Gotama, Jina vandma Gotama,
You should worship the victor Gotama, we should worship the victor Gotama,
vijjcaraasampanna, Buddha vandma Gotaman!-ti [100]
who has understanding and good conduct, we should worship the Buddha
Gotama!
PPV2: durato
Catutthakabhavra - 194
Aya kho s mrisa niy rakkh,
This, dear Sir, is the niya protection,
bhikkhna, bhikkhuna, upsakna, upsikna,
for the monks, nuns, laymens, and laywomens
guttiy, rakkhya, avihisya, phsuvihry ti.
guard, protection, freedom from harm, and comfortable living.
Yassa kassaci mrisa - bhikkhussa v bhikkhuiy v
Whoever, dear Sir - be they monk or nun
upsakassa v upsikya v - aya niy rakkh suggahit,
or layman or laywoman - learns this niya protection well,
bhavissati samatt pariyput, ta-ce amanusso and will master it in its entirety, then if a non-human being yakkho v yakkhi v yakkhapotako v
be they male yakkha or female yakkha or yakkha boy
yakkhapotik v yakkhamahmatto v
or yakkha girl or yakkha minister
yakkhaprisajjo v yakkhapacro v
or yakkha councillor or yakkha messenger
gandhabbo v gandhabb v gandhabbapotako v
or male gandhabba or female gandhabba or gandhabba boy
gandhabbapotik v gandhabbamahmatto v
or gandhabba girl or gandhabba minister
gandhabbaprisajjo v gandhabbapacro v
or gandhabba councillor or gandhabba messenger
kumbhao v kumbha v kumbhaapotako v
or male kumbhaa or female kumbhaa or kumbhaa boy
kumbhaapotik v kumbhaamahmatto v
or kumbhaa girl or kumbhaa minister
kumbhaaprisajjo v kumbhaapacro v
or kumbhaa councillor or kumbhaa messenger
ngo v ngin v ngapotako v
or male nga or female nga or nga boy
Catutthakabhavra - 195
ngapotik v ngamahmatto v
or nga girl or nga minister
ngaprisajjo v ngapacro v or nga councillor or nga messenger paduhacitto gacchanta v anugaccheyya, hita v upatiheyya,
with a wicked mind should come near while they are going, or stand near while they
are standing,
nisinna v upanisdeyya, nipanna v upanipajjeyya,
or sit near while they are sitting, or lie near while they are lying,
na me so mrisa amanusso labheyya
then that non-human being, dear Sir, would not receive
gmesu v nigamesu v sakkra v garukra v.
in my villages and towns, honour or respect.
Na me so mrisa amanusso labheyya
That non-human being, dear Sir, would not receive
lakamandya rjadhniy vatthu v vsa v.
in my royal city lakamand, ground or dwelling.
1
MPP: amanuss
Catutthakabhavra - 196
rittam-pi patta sse nikkujjeyyu.
would drop an empty bowl over his head.
Api-ssu na mrisa amanuss
Further, dear Sir, non-human beings
sattadh pissa muddha phleyyu.
would split his head into seven pieces.
Santi hi mrisa amanuss ca, rudd, rabhas,
There are non-human beings, dear Sir, who are fierce, cruel, and violent,
te neva Mahrjna diyanti,
they do not take notice of the Great Kings,
na Mahrjna purisakna diyanti,
they do not take notice of the Great Kings men,
na Mahrjna purisakna purisakna diyanti,
they do not take notice of the Great Kings mens men,
te kho te mrisa amanuss Mahrjna avaruddh nma vuccanti.
and those non-human beings, dear Sir, are said to be in revolt against the Great
Kings.
Seyyath pi mrisa rao Mgadhassa vijite cor,
Just as, dear Sir, there are thieves in the king of Magadhas realm,
te neva rao Mgadhassa diyanti,
who do not take notice of the king of Magadha,
na rao Mgadhassa purisakna diyanti,
who do not take notice of the king of Magadhas men,
na rao Mgadhassa purisakna purisakna diyanti,
who do not take notice of the king of Magadhas mens men,
te kho te mrisa mahcor
and those great thieves, dear Sir,
rao Mgadhassa avaruddh nma vuccanti.
are said to be in revolt against the king of Magadha.
Evam-eva kho mrisa santi hi amanuss ca, rudd, rabhas,
Even so, dear Sir, there are non-human beings who are fierce, cruel, and violent,
te neva Mahrjna diyanti,
they do not take notice of the Great Kings.
Catutthakabhavra - 197
na Mahrjna purisakna diyanti,
they do not take notice of the Great Kings men,
na Mahrjna purisakna purisakna diyanti,
they do not take notice of the Great Kings mens men,
te kho te mrisa amanuss Mahrjna avaruddh nma vuccanti.
and those non-human beings, dear Sir, are said to be in revolt against the Great
Kings.
Yo hi koci mrisa amanusso Now, dear Sir, whatever non-human beings yakkho v yakkhi v yakkhapotako v
be they male yakkha or female yakkha or yakkha boy
yakkhapotik v yakkhamahmatto v
or yakkha girl or yakkha minister
yakkhaprisajjo v yakkhapacro v
or yakkha councillor or yakkha messenger
gandhabbo v gandhabb v gandhabbapotako v
or male gandhabba or female gandhabba or gandhabba boy
gandhabbapotik v gandhabbamahmatto v
or gandhabba girl or gandhabba minister
gandhabbaprisajjo v gandhabbapacro v
or gandhabba councillor or gandhabba messenger
kumbhao v kumbha v kumbhaapotako v
or male kumbhaa or female kumbhaa or kumbhaa boy
kumbhaapotik v kumbhaamahmatto v
or kumbhaa girl or kumbhaa minister
kumbhaaprisajjo v kumbhaapacro v
or kumbhaa councillor or kumbhaa messenger
ngo v ngin v ngapotako v
or male nga or female nga or nga boy
ngapotik v ngamahmatto v
or nga girl or nga minister
ngaprisajjo v ngapacro v or nga councillor or nga messenger -
Catutthakabhavra - 198
paduhacitto bhikkhu v bhikkhui v upsaka v upsika v,
with a wicked mind should come near a monk or a nun or a layman or a laywoman
gacchanta v anugaccheyya, hita v upatiheyya,
while they are going, or stand near while they are standing,
nisinna v upanisdeyya, nipanna v upanipajjeyya,
or sit near while they are sitting, or lie near while they are lying,
imesa yakkhna mahyakkhna senpatna mahsenpatna,
then to these yakkhas, great yakkhas, generals, great generals,
ujjhpetabba, vikkanditabba, viravitabba:
one should call out, one should shout out, one should cry out:
Aya yakkho gahti, aya yakkho visati,
This yakkha has seized me, this yakkha has grabbed me,
aya yakkho heheti, aya yakkho viheheti,
this yakkha annoys me, this yakkha harasses me,
aya yakkho hisati, aya yakkho vihisati,
this yakkha hurts me, this yakkha injures me,
aya yakkho na mucat ti.
this yakkha will not release me.
Katamesa yakkhna, mahyakkhna,
To which yakkhas, great yakkhas,
senpatna mahsenpatna?
generals, and great generals?
Indo, Somo, Varuo ca, Bhradvjo, Pajpat,
Inda, Soma, and Varua, Bhradvja, Pajpati,
Catutthakabhavra - 199
Svako, Mucalindo ca, Vessmitto, Yugandharo,
Svaka, and Mucalinda, Vessmitta, Yugandhara,
Goplo,1 Suppagedho ca, Hiri Nett ca Mandiyo, [103]
Gopla, and Suppagedha, Hiri, Netti, and Mandiya,
Paclacao lavako Pajjuno Sumano Sumukho Dadhmukho,2
Paclacaa, lavaka, Pajjuna, Sumana, Sumukha, Dadhmukha,
Mai, Mi, Caro, Dgho, atho Serissako saha - [104]
Mai, Mi, Cara, Dgha, together with Serissaka imesa yakkhna mahyakkhna senpatna mahsenpatna,
then to these yakkhas, great yakkhas, generals, and great generals,
ujjhpetabba, vikkanditabba, viravitabba:
one should call out, one should shout out, one should cry out:
Aya yakkho gahti, aya yakkho visati,
This yakkha has seized me, this yakkha has grabbed me,
aya yakkho heheti, aya yakkho viheheti,
this yakkha annoys me, this yakkha harasses me,
aya yakkho hisati, aya yakkho vihisati,
this yakkha hurts me, this yakkha injures me,
aya yakkho na mucat ti.
this yakkha will not release me.
Aya kho s mrisa niy rakkh,
This, dear Sir, is the niy protection,
bhikkhna, bhikkhuna, upsakna, upsikna,
for the monks, nuns, laymens, and laywomens
guttiy, rakkhya, avihisya, phsuvihry ti.
guard, protection, freedom from harm, and comfortable living.
Handa ca dni maya mrisa gacchma,
And now, dear Sir, we shall go,
bahukicc maya bahukaray ti.
as we have many duties, and there is much which ought to be done.
1
2
CBhp: Gopalo
MPP, PPV2: Dadhimukho, but cf above vs. 52
Catutthakabhavra - 200
Yassa dni tumhe Mahrjno kla maath ti.
Now is the time for whatever you Great Kings are thinking.
Atha kho bhikkhave Cattro Mahrj1 uhysan
Then the Four Great Kings, monks, rose from their seats
ma abhivdetv padakkhia katv, tatthevantaradhyisu.
and after worshipping and circumambulating me, vanished right there.
2
PPV: Mahrjno
CBhp: omits this and the following line, presumably by mistake
3
MPP omits bhikkhave
2
Catutthakabhavra - 201
guttiy, rakkhya, avihisya, phsuvihry ti.
guard, protection, freedom from harm, and comfortable living.
Idam-avoca Bhagav,
The Gracious One said this,
attaman te bhikkh Bhagavato bhsita abhinandun-ti.
and those monks were uplifted and greatly rejoiced in what was said by the Gracious
One.
Verse of Blessing
Etena saccavajjena sotthi te hotu sabbad!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena hotu te jayamagala!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena sabbarogo vinassatu!
By this declaration of the truth may all disease be destroyed!
1
Catutthabhavra Nihita
The Fourth Recital is Finished
Catubhavrapi Nihita2
The Text of the Four Recitals is Finished
1
2
Avasna
The Conclusion
204
Namakkra
Reverence
Namo tassa Bhagavato Arahato Sammsambuddhassa
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Sammsambuddhassa
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Sammsambuddhassa
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Karayamettasutta
The Discourse on how Friendliness Meditation should be Done
Karayam-atthakusalena, yan-ta santa pada abhisamecca:
What should be done by one skilled in goodness, who has comprehended the state of
peace:
sakko uj ca sj ca, suvaco cassa mudu anatimn, [1]
he ought to be able, straight, and upright, easy to speak to, meek, without conceit,
santussako ca subharo ca, appakicco ca sallahukavutti,
satisfied (with little), easy to support, free from duties, and light in living,
santindriyo ca nipako ca, appagabbho kulesu ananugiddho, [2]
with faculties at peace, prudent, not forward, and greedless among the families,
na ca khudda samcare kici yena vi pare upavadeyyu.
he should not do the slightest thing whereby others who are wise might find fault
(with him).
Sukhino v khemino hontu, sabbe satt bhavantu sukhitatt! [3]
(May all beings) be happy and secure, may all beings in their hearts be happy!
Ye keci pabhtatthi tas v thvar v anavases,
Whatsoever breathing beings there are trembling, firm, or any other (beings),
dgh v ye mahant v, majjhim rassakukathl, [4]
whether they be long or great, of middle size, short, tiny, or of compact (body),
dih v ye ca addih, ye ca dre vasanti avidre,
those who are seen, and those who are unseen, those who live far away, those who
are near,
Avasna - 205
bht v sambhaves v sabbe satt bhavantu sukhitatt! [5]
those who are born, and those who still seek birth may all beings in their hearts be
happy!
Na paro para nikubbetha, ntimaetha katthaci na kaci,
No one should cheat another, nor should he despise anyone wherever he is,
byrosan paighasa nam-aassa dukkham-iccheyya. [6]
he should not long for suffering for another because of anger or resentment.
Mt yath niya putta yus ekaputtam-anurakkhe,
In the same way as a mother would protect her child, her only child, with her life,
evam-pi sabbabhtesu mnasa bhvaye aparima. [7]
so too towards all beings one should develop the measureless thought (of
friendliness).
Metta-ca sabbalokasmi mnasa bhvaye aparima,
Towards the entire world he should develop the measureless thought of friendliness,
uddha adho ca tiriya-ca, asambdha avera asapatta. [8]
above, below, and across (the middle), without barriers, hate, or enmity.
Tiha cara nisinno v, sayno v yvatassa vigatamiddho,
Standing, walking, sitting, lying, for as long as he is without torpor,
eta sati adhiheyya, brahmam-eta vihra idha-m-hu. [9]
he should be resolved on this mindfulness, for this, they say here, is the (true)
spiritual life.
Dihi-ca anupagamma, slav dassanena sampanno,
Without going near to (wrong) views, virtuous, and endowed with (true) insight,
kmesu vineyya gedha, na hi jtu gabbhaseyya punar-et ti. [10]
having removed (all) greed for sense pleasures, he will never come to lie in a womb
again.
Verse of Blessing
Etena saccavajjena sotthi te hotu sabbad!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena hotu te jayamagala!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena sabbarogo vinassatu!
By this declaration of the truth may all disease be destroyed!
Avasna - 206
Ahavsatiparitta
Safeguard through the Twenty-Eight Buddhas
Tahakaro mahvro, Medhakaro mahyaso,
Tahakara, the great hero, Medhakara, of great repute,
Saraakaro lokahito, Dpakaro jutindharo, [1]
Saraakara, who benefits the world, Dpakara, the bright one,
Koao janapmokkho, Magalo purissabho,
Koaa, head of the people, Magala, a bull of a man,
Sumano sumano dhro, Revato rativaddhano, [2]
The wise one Sumana, whose mind is well, Revata, who increases delight,
Sobhito guasampanno, Anomadass januttamo,
Sobhita, endowed with good qualities, Anomadass, supreme man,
Padumo lokapajjoto, Nrado varasrath, [3]
Paduma, the lamp of the world, Nrada, the best of guides,
Padumuttaro sattasro, Sumedho aggapuggalo,
Padumuttara, an excellent being, Sumedha, the greatest person,
Sujto sabbalokaggo, Piyadass narsabho, [4]
Sujta, greatest in all the world, Piyadass, a bull of a man,
Atthadass kruiko, Dhammadass tamonudo,
Atthadass, the compassionate one, Dhammadass, darkness-dispeller,
Siddhattho asamo loke, Tisso varadasavaro, [5]
Siddhattha, unequalled in the world, Tissa, who was most restrained,
Phusso varadasambuddho, Vipass ca anpamo,
Phussa, excellent Sambuddha, Vipass, who has no likeness,
Sikh sabbahito Satth, Vessabh sukhadyako, [6]
Sikh, the Teacher who is a benefit to all, Vessabh, who gives happiness,
Kakusandho satthavho, Kogamano raajaho,
Kakusandha, the leader of the pack, Kogamana, who gave up what is harmful,
Kassapo sirisampanno, Gotamo Sakyapugavo. [7]
Kassapa, the glorious one, and Gotama, the Sakyan bull.
Avasna - 207
Tesa saccena slena, khantimettabalena ca,
Through their truth and virtue, and the strength of their patience and
friendliness,
te pi tva anurakkhantu rogyena sukhena c! ti [8]
may these (Buddhas) always protect you with good health and happiness!
Jinapajara
The Victors Armour
Jaysanagat vr, jetv Mra savhini,
Those heroes, sat on their thrones, after defeating Mra and his host,
catusaccmatarasa ye pivisu narsabh. [1]
those who are bulls of men, drank of the ambrosia of the four truths.
Tahakardayo Buddh ahavsatinyak,
Those twenty eight leaders, Buddhas, beginning with Tahakara,
sabbe patihit tuyha matthake te munissar. [2]
are all established on the crown of your head, they are lords of sages.
Sire patihit Buddh, Dhammo ca tava locane,
The Buddhas are established on your head, and the Dhamma on your eyes,
Sagho patihito tuyha ure sabbagukaro, [3]
the Sagha, the fount of all good qualities is established on your chest,
Hadaye Anuruddho ca, Sriputto ca dakkhie,
On your heart is Anuruddha, and Sriputta on your right,
Koao pihibhgasmi, Moggallnosi vmake. [4]
Koaa is on your back, and Moggallna on your left.
Dakkhie savae tuyha, hu nandarhul,
On your right ear (are established these two) nanda and Rhula,
Kassapo ca Mahnmo, ubhosu vmasotake. [5]
Kassapa and Mahnma, these two (are established) on your left ear.
Kesante pihibhgasmi suriyo viya pabhakaro At the end of your hair at the back like the sun, the light maker nisinno sirisampanno Sobhito munipugavo. [6]
is seated the glorious Sobhita, who is a bull of a sage.
Avasna - 208
Kumrakassapo nma, mahes citravdako,
The one named Kumrakassapa, great sage, and beautiful speaker,
so tuyha vadane nicca, patihsi gukaro. [7]
that fount of good qualities is permanently established on your mouth.
Puo Agulimlo ca, Upli Nandasval Pua, Agulimla, Upli, Nanda, and Sival ther paca ime jt lale tilak tava. [8]
these five true elders (are established like) auspicious signs on your forehead.
Sessti mahther, vijit jinasvak,
The remaining eighty great elders, victors, disciples of the victor,
jalant slatejena, aga-m-agesu sahit. [9]
shining with the power of virtue, are established on your limbs.
Ratana purato si, dakkhie Mettasuttaka,
To the front is The Treasures on the right The Friendliness Discourse,
Dhajagga pacchato si, vme Agulimlaka, [10]
The Banner is at the back, and Agulimla is on the left,
Khandhamoraparitta-ca, niyasuttaka,
The Constituent Groups and Peacock safeguards, and the niya
Discourse,
ksacchadana si, ses pkrasait. [11]
cover the space (around you), the remainder are a fence, so to speak.
Jinbalasayutte, Dhammapkralakate,
With the strength of the victors order, equipped with the fence of the Dhamma,
vasato te catukiccena, sad Sambuddhapajare, [12]
engaged in the four duties, in the Sambuddhas armour forever,
vtapittdisajt bhirajjhattupaddav,
may all internal and external adversities that arise, beginning with wind and
bile,
ases vilaya yantu anantaguatejas. [13]
through the power of (the Buddhas) endless virtues, come to a complete end.
Jinapajaramajjhaha viharanta mahtale,
While living on this great earth, standing in the midst of the victors armour,
Avasna - 209
sad plentu tva sabbe te mahpurissabh. [14]
may all of those great bulls of men watch over you forever.
Iccevam-accantakato surakkho, jinnubhvena jitpapaddavo,
Thus being continuously well protected, with adversity defeated through the victors
power,
Buddhnubhvena hatrisagho, carhi saddhammanubhvaplito! [15]
with the crowd of foes destroyed through the Buddhas power, live on, guarded by
the power of the true Dhamma!
Iccevam-accantakato surakkho, jinnubhvena jitpapaddavo,
Thus being continuously well protected, with adversity defeated through the victors
power,
Dhammnubhvena hatrisagho, carhi saddhammanubhvaplito! [16]
with the crowd of foes destroyed through the Dhammas power, live on, guarded by
the power of the true Dhamma!
Iccevam-accantakato surakkho, jinnubhvena jitpapaddavo,
Thus being continuously well protected, with adversity defeated through the victors
power,
Saghnubhvena hatrisagho, carhi saddhammanubhvaplito! [17]
with the crowd of foes destroyed through the Saghas power, live on, guarded by the
power of the true Dhamma!
Saddhammapkraparikkhitosi, ahriy ahadissu honti,
You are defended by the fence of the true Dhamma, with the eight noble ones in the
eight directions,
etthantare ahanth bhavanti, uddha vitna va jin hit te. [18]
and in between these (directions) are the eight lords, and above, like a canopy, stand
the victors.
Bhindanto Mrasena, tava sirasi hito, Bodhim-ruyha Satth.
Breaking Mras army, the Teacher who sat under the Bodhi tree now rests on your
head.
Moggallnosi vme vasati bhujatae, dakkhie Sriputto.
You have Moggallna dwelling on your left hand side, and Sriputta on your right.
Dhammo majjhe urasmi viharati bhavato mokkhato morayoni,
The Dhamma dwells in the middle of your chest, the Awakening One who took
birth from
Avasna - 210
sampatto Bodhisatto caraayugagato, bhnu lokekantho. [19]
out of a peahens womb has come to your feet, he is brilliant, the worlds sole
protector.
Sabbvamagalam-upaddavadunnimitta,
All inauspicious events, adversities, and bad signs,
sabbtirogagahadosa-m-asesanind,
all calamities, diseases, blame, bad planets, bar none,
sabbantaryabhayadussupina akanta all obstacles, fears, and unpleasant dreams Buddhnubhvapavarena paytu nsa! [20]
may (all of them), through the excellent power of the Buddha, go to destruction!
Sabbvamagalam-upaddavadunnimitta,
All inauspicious events, adversities, and bad signs,
sabbtirogagahadosa-m-asesanind,
all calamities, diseases, blame, bad planets, bar none,
sabbantaryabhayadussupina akanta all obstacles, fears, and unpleasant dreams Dhammnubhvapavarena paytu nsa! [21]
may (all of them), through the excellent power of the Dhamma, go to
destruction!
Sabbvamagalam-upaddavadunnimitta,
All inauspicious events, adversities, and bad signs,
sabbtirogagahadosa-m-asesanind,
all calamities, diseases, blame, bad planets, bar none,
sabbantaryabhayadussupina akanta all obstacles, fears, and unpleasant dreams Saghnubhvapavarena paytu nsa! [22]
may (all of them), through the excellent power of the Sagha, go to destruction!
Avasna - 211
Mahjayamagalagth
The Verses on the Great Blessings of Success
Mahkruiko ntho, hitya sabbapina,
The lord of great compassion, for the benefit of all living creatures,
pretv pram sabb patto Sambodhim-uttama.
having fulfilled all the perfections has attained supreme and Complete
Awakening.
Etena saccavajjena hotu te jayamagala! [1]
By this declaration of the truth may you have the blessing of success!
Jayanto Bodhiy mle Sakyna nandivaddhano Succeeding at the root of the Bodhi tree he furthered the Sakyans joy eva tuyha jayo hotu, jayassu jayamagala! [2]
so may you be successful, may you succeed with the blessing of success!
Sakkatv Buddharatana, osadha uttama vara,
Having honoured the Buddha treasure, the best and supreme medicine,
hita devamanussna, Buddhatejena sotthin
of benefit to gods and men, by the blessd power of the Buddha
nassantupaddav sabbe, dukkh vpasamentu te! [3]
may all adversities perish, and all suffering come to an end for you!
Sakkatv Dhammaratana, osadha uttama vara,
Having honoured the Dhamma treasure, the best and supreme medicine,
parihpasamana, Dhammatejena sotthin
which brings fevers to an end, by the blessd power of the Dhamma
nassantupaddav sabbe, bhay vpasamentu te! [4]
may all adversities perish, and all fear come to an end for you!
Sakkatv Sagharatana, osadha uttama vara,
Having honoured the Sagha treasure, the best and supreme medicine,
huneyya phuneyya, Saghatejena sotthin
worthy of gifts and hospitality, by the blessd power of the Sagha
nassantupaddav sabbe, rog vpasamentu te! [5]
may all adversities perish, and all disease come to an end for you!
Avasna - 212
Ya kici ratana loke vijjati vividh puth
Whatever the many and various treasures there are in the world
ratana Buddhasama natthi: tasm sotth bhavantu te! [6]
no treasure is equal to the Buddha: through this (truth) may you be safe!
Ya kici ratana loke vijjati vividh puth
Whatever the many and various treasures there are in the world
ratana Dhammasama natthi: tasm sotth bhavantu te! [7]
no treasure is equal to the Dhamma: through this (truth) may you be safe!
Ya kici ratana loke vijjati vividh puth
Whatever the many and various treasures there are in the world
ratana Saghasama natthi: tasm sotth bhavantu te! [8]
no treasure is equal to the Sagha: through this (truth) may you be safe!
Natthi me saraa aa, Buddho me saraa vara!
For me there is no other refuge, for me the Buddha is the best refuge!
Etena saccavajjena hotu te jayamagala! [9]
By this declaration of the truth may you have the blessing of success!
Natthi me saraa aa, Dhammo me saraa vara!
For me there is no other refuge, for me the Dhamma is the best refuge!
Etena saccavajjena hotu te jayamagala! [10]
By this declaration of the truth may you have the blessing of success!
Natthi me saraa aa, Sagho me saraa vara!
For me there is no other refuge, for me the Sagha is the best refuge!
Etena saccavajjena hotu te jayamagala! [11]
By this declaration of the truth may you have the blessing of success!
Sabbtiyo vivajjantu sabbarogo vinassatu,
May you avoid all calamities and may all disease be destroyed,
m te bhavatvantaryo, sukh dghyuko bhava!
may there be no obstacles for you, may you be happy and live long!
Avasna - 213
Bhavatu sabbamagala, rakkhantu sabbadevat,
May there be every blessing, and may all of the gods protect you,
sabba-Buddhnubhvena sad sotth bhavantu te!
by the power of all the Buddhas may you be safe forever!
Bhavatu sabbamagala, rakkhantu sabbadevat,
May there be every blessing, and may all of the gods protect you,
sabba-Dhammnubhvena sad sotth bhavantu te!
by the power of all that is Dhamma may you be safe forever!
Bhavatu sabbamagala, rakkhantu sabbadevat,
May there be every blessing, and may all of the gods protect you,
sabba-Saghnubhvena sad sotth bhavantu te!
by the power of the whole Sagha may you be safe forever!
Nakkhattayakkhabhtna, ppaggahanivra,
Warding off all unlucky stars, yakkhas, bhtas, and evil planets,
parittassnubhvena hantu tesa upaddave!
by the power of this safeguard may all their adversities end!
***
Yan-dunnimitta avamagala-ca, yo cmanpo sakuassa saddo,
Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta Buddhnubhvena vinsamentu!
also evil planets, and unpleasant dreams may they perish through the power of the
Buddha!
Yan-dunnimitta avamagala-ca, yo cmanpo sakuassa saddo,
Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta Dhammnubhvena vinsamentu!
also evil planets, and unpleasant dreams may they perish through the power of the
Dhamma!
Avasna - 214
Yan-dunnimitta avamagala-ca, yo cmanpo sakuassa saddo,
whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta Saghnubhvena vinsamentu!
also evil planets, and unpleasant dreams may they perish through the power of the
Sagha!
***
Dukkhappatt ca niddukkh, bhayappatt ca nibbhay,
May those who suffer be without suffering, may those who fear be without fear,
sokappatt ca nissok - hontu sabbe pi pino!
may those who grieve be without grief - may all living creatures be so!
Dna dadantu saddhya, sla rakkhantu sabbad,
You should give gifts with confidence, protect your virtue at all times,
bhvanbhirat hontu, gacchantu devatgat.
find delight in meditation, and (after death) go to the gods.
Sabbe Buddh balappatt, Paccekna-ca ya bala
All the Buddhas strength, and whatever strength the Independent Buddhas
Arahantna-ca tejena rakkha bandhma sabbaso!
and Worthy Ones have, by that power we bind this protection in every way!
***
ksah ca bhummah dev ng mahiddhik,
May those powerful gods and ngas stationed in the sky or on the earth,
pua ta anumoditv cira rakkhantu ssana!
having shared in this merit protect the teaching for a long time!
ksah ca bhummah dev ng mahiddhik,
May those powerful gods and ngas stationed in the sky or on the earth,
pua ta anumoditv cira rakkhantu desana!
having shared in this merit protect the preaching for a long time!
Avasna - 215
ksah ca bhummah dev ng mahiddhik,
May those powerful gods and ngas stationed in the sky or on the earth,
pua ta anumoditv cira rakkhantu ma paran!-ti
having shared in this merit protect me and others for a long time!
Ida me tna hotu, sukhit hontu tayo!
May this (merit) go to my relatives, may my relatives be happy!
Ida me tna hotu, sukhit hontu tayo!
May this (merit) go to my relatives, may my relatives be happy!
Ida me tna hotu, sukhit hontu tayo!
May this (merit) go to my relatives, may my relatives be happy!
Devo vassatu klena, sabbasampatti hetu ca,
May the sky-god rain down in due season, and (may there be) the right
conditions for all good fortune,
phto bhavatu loko ca, rj bhavatu dhammiko!
may the world be prosperous, may the king always be righteous.
Appendixes
The Pronunciation of Pi
Pi is the beautiful language of the early Buddhist scriptures. It is based on an Indian
dialect that was spoken in the area where the Buddha did most of his teaching, and
therefore must be very close to the language that the Buddha used during his 45 years
of teaching. Without any doubt the Theravda scriptures, which are preserved in the
Pi language contain the most faithful record of what the Buddha actually taught, so
for those who are earnestly striving to put the Buddhas teaching into practice it is a
great advantage to be able to read and understand the language of the text.
Pi is notable for both its fluency and its rhythm, and there is no easier or quicker
way to become acquainted with the language than through reciting the texts aloud,
which will soon familiarise the student with key words and phrases which recur in
the text, and at the same time will give a feel for the structure of the language. Below
is an introduction to the pronunciation of Pi, together with some notes to help
clarify some of the difficulties that are encountered by those unfamiliar with Indian
languages.
The Alphabet:
Vowels: a
Pure nasal:
Consonants: ka
ca
a
ta
pa
Semi vowels, sibilant, ya
and aspirate:
kha
cha
ha
tha
pha
ra
ga
ja
a
da
ba
la
gha
jha
ha
dha
bha
a
a
a
a
na
ma
va
sa
ha
This is the basic pattern of all the Indian alphabets, and as can be seen, they are
arranged on a very rational basis. First come the vowels (discussed below), followed
by the pure nasal. Next come the definite consonants with their corresponding nasal
sounds. These are organised according to their place of articulation, beginning with
the gutturals pronounced at the back of the mouth, and ending with those articulated
on the lips. Then come the indefinite consonants.
There are five main difficulties for those unfamiliar with the Indian languages,
which will be dealt with here. Unlike English, for instance, the vowel system in Pi
is very precise, with one letter representing one sound only. Further the vowels are
either short or long, with the latter being exactly twice as long as the former. It is
important to distinguish the lengths of the vowels correctly, as a, for example, is a
negative prefix; but is an intensifier (ananda means unhappy; nanda means very
happy). As a guide for the English reader:
Appendixes - 219
e
o
as in another
as in art
as in ink
as in eel
as in under
as in prudent
as in age (but before a conjunct consonant as in end)
as in own (but before a conjunct consonant as in orange)
The second and fourth letters in the consonant section of the alphabet (kha, gha, cha,
jha, etc.), are digraphs representing the aspirate sound of the preceding consonant
(ka, ga, ca, ja, etc.). They are pronounced as the latter, but with a strong breath pulse.
Again, these must be distinguished (kamati, for example, is not khamati). Note that
simple ca is pronounced as in change, cha is the same with a stronger breath pulse.
In Pi a, ha, a, & ha are pronounced with the tongue behind the dental ridge,
giving a characteristic hollow sound. The sounds ta, tha, da, & dha are pronounced
with the tip of the tongue on the teeth. In English ta & da etc. are about halfway
between the two, so move the tongue back for the first group, and forward for the
second. Note that tha is never pronounced as in they or their, but is the aspirate of ta.
The nasal sounds are all distinguished according to their place of articulation. This in
practice causes few problems when the nasal is in conjunction with one of its
corresponding consonants. But some of them (a, a, na, & ma) occur by themselves
also, so again they must be recognised and pronounced according to their correct
position. The sound of each can be found by pronouncing them before a member of
their group, e.g. as in ink. The pronunciation of a is as in canyon, or the Spanish
word seor. The letter - represents the pure nasal which is sounded when the air
escapes through the nose only.
Double consonants must be clearly articulated as two sounds, not merged into one, as
is the tendency in European languages. When there is a double consonant it may help
to imagine a hyphen between the two letters and pronounce accordingly. Therefore
sut-ta, not suta (or sta); bhik-khu, not bhikhu (or bhkhu) etc.
To get a feel for the pronunciation and rhythm of the language it is strongly advised
that beginners join in group chanting with people who are experienced in the
language until they are able to manage the correct pronunciation by themselves. This
will also help in familiarising students with certain basic texts.
Below is a guide to the correct pronunciation of the language, summarising the points
discussed above, together with some further information regarding articulation.
Appendixes - 220
e
o
k
g
as in cat, keen
as in gadfly, gate
as in bank
c
j
as in change, church ch
as in jet, jaw
jh
as in canyon, seor
kh
gh
somewhat as in blackheath
somewhat as in log house
somewhat as in witch hazel
somewhat as in sledge hammer
The following sounds as noted but with the tongue drawn back, thereby producing a
hollow sound:
as in tap, tick
as in did, dug
as in know
h
h
The following sounds as noted but with the tongue touching the tip of the teeth:
t
d
n
as in tub, ten
as in den, dig
as in nip, nose
th
dh
p
b
m
as in pat, pinch
as in back, big
as in men, mice
ph
bh
y
l
v
as in yes, year
r
as in red, but with a stronger trill
as in lead, lend
Appendixes - 221
Prosody
1: Introduction
As this book is meant to be a practical manual primarily intended for those who wish
to recite the discourses found herein - or to follow such a recital - every effort has
been made to present the text as clearly as possible. In the prose sections sentences
have been divided according to sense; repetitions and variations have been made
clear by the layout; lists have been presented as such, and so on. In the verse sections,
all the metres have been presented in such a way that anyone who knows the key to
the presentation should be able to identify the metre at a glance.
2: Compositional Analysis
Of the 29 pieces that comprise the Catubhavrapi, 13 are written in prose only, 4
in verse only, and 12 are mixed. Below is a table giving a compositional analysis of
the texts found in the main section of the book:
1: Saraagamana
2: Dasasikkhpadni
3: Smaerapaha
4: Dvttiskra
5: Paccavekkha
6: Dasadhammasutta
7: Mahmagalasutta
8: Ratanasutta
9: Karayamettasutta
10: Khandhaparitta
11: Mettnisasasutta
12: Mittnisasa
13: Moraparitta
14: Candaparitta
15: Suriyaparitta
16: Dhajaggaparitta
17: Mahkassapattherabojjhaga
18: Mahmoggallnattherabojjhaga
19: Mahcundattherabojjhaga
20: Girimnandasutta
21: Isigilisutta
22: Dhammacakkappavattanasutta
23: Mahsamayasutta
24: lavakasutta
25: Kasbhradvjasutta
26: Parbhavasutta
27: Vasalasutta
28: Saccavibhagasutta
29: niyasutta
prose
prose
prose
prose
prose
prose
prose introduction, 12 vs. Siloka
17 vs. Tuhubha/Jagat
10 vs. Old Gti
prose, 4 vs. Siloka
prose
10 vs. Siloka
4 vs. Tuhubha, 1 vs. Siloka
prose, 4 vs. Siloka
prose, 4 vs. Siloka, 1 vs. Tuhubha
prose, 4 vs. Siloka
prose
prose
prose
prose
prose, 12 vs. Tuhubha
prose
prose, 64 vs. Siloka, 2 vs. Tuhubha, 1
vs. Svgat, 3 vs. mixed metre
prose, 10 vs. Siloka, 2 vs. Tuhubha
prose, 5 vs. Siloka, 2 vs. Tuhubha
prose introduction, 25 vs. Siloka
prose, 27 vs. Siloka
prose
prose, 104 vs. Siloka (i.e. 52 vs.
repeated)
Appendixes - 222
It will be seen from the above that, as presented here, there are 328 verses in the text,
of which 278 are Siloka; Tuhubha accounts for 40 verses; Old Gti for 10; Svgat 1;
and there are 3 verses in mixed metre at the beginning of Mahsamayasutta.
3: Verse Analysis
In analysing Pi verse a syllable is considered to be light or heavy metrically.
Through the alternation of light and heavy syllables it is possible to build up
rhythmic structures just as it is in music.
In order to define what is a light and what is a heavy syllable there are two sets of
variables that have to be taken into consideration, which is whether the syllable is
open or closed; and whether the vowel is short or long.
1) An open syllable is one in which a vowel is followed by another vowel, or by not
more than one consonant; a closed syllable is one in which a vowel is followed by a
conjunct consonant, or by the niggahita ().
2) a, i, & u, are naturally short (rassa) vowels; , , & , are naturally long (dgha)
vowels. e & o are long in open syllables and short in closed syllables.
An open syllable with a short vowel is light metrically.
A closed syllable, or a syllable with a long vowel, is heavy metrically.
In analysis 3 signs are used to indicate weight:
= light;
= heavy;
= the syllable may be naturally light or heavy, but it is always taken as heavy.
We can represent the rules for scansion like this:
SYLLABLES
open
V
O
W
E
L
S
closed
short
aiu
variable
eo
long
()
Appendixes - 223
Here is a verse from Mahmagalasutta together with its analysis:
Odd line:
12345678
even line:
In the 2nd & 3rd positions two successive shorts are normally avoided, as we can
see through changes that have been made in syllabic length, though in some texts
they do seem to occur.
In the odd lines 7 variations (vipul) occur, besides the normal structure, they are:
Anuhubha
navipul
bhavipul
mavipul
ravipul
savipul
tavipul
(very sporadic)
Appendixes - 224
For those unfamiliar with Pi verse, the thing to listen for is the cadence at the end
of the pair of lines (pdayuga), which gives the Siloka its characteristic rhythm:
5678
The layout adopted for the Siloka verses can be illustrated by this verse from
Vasalasutta (note that when the two halves of a line of text have been taken
together for translation, the slash in the middle is omitted, as in the first line here):
Kodhano upanh ca, ppamakkh ca yo naro,
That man who is angry, who has enmity, is bad, and insolent,
vipannadihi myv, ta ja vasalo iti.
who has wrong views, and is deceitful, he one should know as an outcaste.
5: Tuhubha/Jagat
In Catubhavrapi there are some 40 verses in the Tuhubha/Jagat metre,
Ratanasutta and Isigilisutta accounting for nearly 75% of this number. The
Tuhubha normally has 11 syllables to the line (occasionally 12, when there is
resolution), and its structure is defined as follows:
(x 4)
In a Tuhubha verse a line in Jagat metre is always acceptable. This metre is much
the same as Tuhubha, but with an extra short syllable in penultimate position, giving
it a line length of 12 syllables (13 with resolution):
(x 4)
The layout of the Tuhubha and Jagat metres can be illustrated by the following
verse from Ratanasutta
Yathindakhlo pahavi sito siy catubbhi vtehi asampakampiyo,
Just as a locking post stuck fast in the earth does not waver on account of the four
winds,
tathpama sappurisa vadmi, yo ariya-saccni avecca passati just like this, I say, is the person who is true, the one who sees the noble truths
completely idam-pi Sanghe ratana pata: etena saccena suvatthi hotu! [8]
this excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Appendixes - 225
6: Old Gti
Karayamettasutta is written in one of the musical metres. The basic
organisational principle of the two metres we have considered so far has been the
number of syllables there are in the line, normally Siloka has 8, Tuhubha 11.
However, if we count a short syllable as one measure, and a long syllable as two, it is
possible to count the total number of measures (matt) there are in a line, and use this
as the determining factor for line length.
This is exactly the principle involved in the first of the new metres to evolve, the so
called Mattchandas, or measure metres. For instance in the metre called Vetlya,
the first line has 14 measures, and the second 16, the syllable count being variable.
Once a matt count was established it was not long before a second structural
principle was introduced, which was to organise the lines into gaas, or sections. A
gaa consists of 4 measures, which may therefore take any one of the following
forms:
or or or or
This gave rise to the Gaacchandas metres. Old Gti appears to be a transitional
metre between Mattchandas and Gaacchandas. Its structure can be defined as
follows:
(x 2)
Sometimes a long syllable is resolved into two short syllables. The fourth gaa, after
the first syllable of which there is normally a pause and word break, seems to be
particuarly ill-defined. This metre soon fell out of use after it had attained its
classical form as Gti, Ariy, and their variations, and this may account for the poor
state metrically of the three discourses in this metre that are found in the Canon. As
it now stands there are only a couple of verses in Karayamettasutta that scan
correctly. One of these is the first verse which is given below as the example:
Appendixes - 226
7: Other Metres
The first 4 verses of Mahsamayasutta are in a mixture of metres, mainly
mattchandas, but not all of the lines are clear. The third verse in written in the old
form of Svgat, the profile of which may be characterized thus:
(x 2)
The other verses can be summarized here: 1ab = Siloka, cd = old Svgat; 2ab =
Opacchandasak, c = ptalik, d = Vetlya; 4a = Tuhubha, b = ptalik, c =
Siloka; d = ??
The ptalik & Svgat cadence: .
Such then are the metres as found in the main body of this book. In the opening and
concluding sections two other metres occur which will be briefly described here. The
first of these is Vasantatilak, in which the Jayamagalagth and verses 20-22 of
Jinapajara are written. This is one of the classical Sanskrit metres, and doesnt
occur in Pi composition until the middle ages. Like all the classical metres its
pattern is fixed, and it lacks the flexibility of the earlier metres, which sometimes
leads to a distortion of word-form in order to meet the requirements of the metre.
The metre has 14 syllables to the line, and its structure is as follows:
1 2 3 4 5 6 7 8 9 10 11 12 13 14
The second metre, Saddhar, occurs only in one verse of Jinapajara (vs. 19), and
again is a classical metre adopted into Pi composition. Its unusual length, 21
syllables, and the run of short syllables after the first pause, are notable:
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21
, ,
8: Prose
That completes the description of the metres that are found in Catubhavrapi.
However, more than half the book is not in verse, but prose. The prosody of verse is
relatively easy to exemplify because it can be abstracted and displayed in such terms
as line length, structural pattern, variations, and so on. It is often forgotten that prose
too has a rhythmic structure, and every language has what is often an unexplored
prosody of prose. Canonical Pi is particuarly rich in rhythmic effect, which arises
from rhetorical, or didactic, repetition on the one hand, and the grammatical
structure of the language on the other. Consider the following passage from near the
beginning of Dhammacakkappavattanasutta:
Appendixes - 227
a
b
c
d
e
f
g
h
i
j
k
l
m
n
o
p
q
r
s
t
u
v
In Pi words in conjunction often show the same ending, this is especially true of
adjectives, which adopt the grammatical structure of the nouns they qualify. Note the
adjectives in lines c & e, which qualify the respective nouns in lines b & d above,
giving these lines a clear assonance, which has a marked effect in recital. Also nouns
when aligned may show the same ending, as in line i (and m), where all the nouns are
in dative singular, and both alliteration and assonance are apparent.
Complex rythmic effect is also achieved through repetition of one sort or another.
Note, for instance, the repetition of the first half of the compound in lines o - v, or
the second half of the compound in line h (and l). Not only words, but whole phrases
are frequently repeated, in our example cf. lines g - i with lines k - m. Unfortunately
the aesthetic and architectural structure of the Pi is often obliterated by elision in
modern editions of both texts and translations, and this, as often as not, also serves to
blunt the rhetorical effect as well.
As can be seen from this short analysis of one small passage Pi prose is rich in
rhythm, and what is normally considered to be poetic effect. Without doubt
originally the prime reason for repetition in the texts was didactic in nature, serving
to reinforce certain basic teachings, and in connection with this we should remind
ourselves that at first these teachings were for reciting and listening to, and were
never read privately as such until they were written down some 4 centuries after the
Buddhas parinibbna.
Tigumbacetiyathoman
Praise of the Tigumba Shrine1
Namo tassa Bhagavato Arahato Sammsambuddhassa
Reverence to him, the Gracious One, the Worthy One, the Perfect
Sambuddha
Re-edited and Translated by nandajoti Bhikkhu2
pathy
Twice mavipul occurs in these verses, but in neither case does it have
the expected break at the fifth syllable. It appears that some writers in
Pi didn't adhere to this rule about the break.
Text: aha.
= haritvna, long -- is m.c.
11
Apparently another name for Yangon in the mind of the author.
10
Prajpramit-Hdayam
The Heart of the Perfection of Wisdom
edited by Edward Conze1
translated by nandajoti Bhikkhu
O! Namo Bhagavatyai rya-Prajpramityai!
Hail! Reverence to the Gracious and Noble Perfection of Wisdom
rya-Avalokitevaro Bodhisattvo,
The Noble Buddha-to-be Avalokitevara,
gambhr prajpramit cary caramo,
while dwelling deep in the practice of the perfection of wisdom,
vyavalokayati sma panca-skandhs
beheld these five constituent groups (of mind and body)
t ca svabhvanyn payati sma.
and saw them empty of self-nature.
Iha, riputra, rpa nyat, nyataiva rpa;
Here, riputra, form is emptiness, emptiness is surely form;
rpn na pthak nyat, unyaty na pthag rpa;
emptiness is not different from form, form is not different from emptiness;
yad rpa, s nyat; ya nyat, tad rpa;
whatever form there is, that is emptiness; whatever emptiness there is, that is form.
evam eva vedan-saj-saskra-vijna.
the same for feelings, perceptions, volitional processes and consciousness.
Iha, riputra, sarva-dharm nyat-laka,
Here, riputra, all things have the characteristic of emptiness,
anutpann, aniruddh; amal, avimal; ann, aparipr.
no arising, no ceasing; no purity, no impurity; no deficiency, no completeness.
I have made one or two small adjustments to the text, following the notes by Jayarava in his
various articles on the text: http://jayarava.blogspot.com/search?q=heart+sutra, which have
also helped me to understand sections of the text better.
Daily Chanting
(Devasik Sajjhyan)
nandajoti Bhikkhu
a]nnxd[j]xt BkxKu
(Previously Pj & Paritta)
Second Edition
2007/2550
Editors Preface
This work gives a selection of verses that are recited when
worshipping the Buddha, the Dhamma, and the Sagha; and a
collection of discourses that are popularly used as Safeguards. Part
of the chants found in this book are meant to be made every day,
and part rotate on a weekly basis.
The system for the chanting is as follows: First
Recollection of the Three Treasures, this is followed
(which will depend on what is being offered). Then the
section begins with the Recollections and Reflections. All
chanted every day.
there is
by Pj
Paritta
of this is
Then the chants that are recited on the particular days begin. Go to
the correct day at the end of the Reflections. At the end of the
special chants for the day, you should go on to the Conclusion.
Ven. Rerukane
Chandavimala
former Mahnyaka of the Swejin Mahnikya
who worked so tirelessly on behalf of the Ssana
Table of Contents
Pj
Namakkra
Buddhaguavandan
Dhammaguavandan
Saghaguavandan
misapj
Paritta
Devrdhan
Paccavekkha
Monday
akkhettaparitta (pt 1)
Dasadhammasutta
Tuesday
Buddhnussati
Mahmagalasutta
Wednesday
akkhettaparitta (pt 2)
Ratanasutta
Thursday
Mett Bhvan
Karayamettasutta
Mahjayamagalagth
Friday
Asubhasa
Khandhaparitta (part 1)
Paiccasamuppda
Pahama-Buddhavacana
Saturday
Maranussati
Ahasavegavatthni
Mettnisasasutta
Sunday
Dhajaggaparitta
Abhayaparitta
Avasna 1
Avasna 2
Avasna 3
Ovda
Vajjapaksana
Vuddhipatthna
Pj
pUj]
Worship
Namakkra
nmkxk]rM
Reverence
Namo tassa Bhagavato Arahato Sammsambuddhassa
n[m]x tsxs Bgv[t]x arh[t]x smzm]smzbudxDsxs
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Sammsambuddhassa
n[m]x tsxs Bgv[t]x arh[t]x smzm]smzbudxDsxs
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Sammsambuddhassa
n[m]x tsxs Bgv[t]x arh[t]x smzm]smzbudxDsxs
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Buddhaguavandan
budxDgNvnxdn]
Worshipping the Virtues of the Buddha
Iti pi so Bhagav Araha Sammsambuddho,
it p [s]x Bgv] arhM smzm]smzbudx[D]x,
Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,
vijjcaraasampanno Sugato lokavid,
jXj]crNsmzpnx[n]x sug[t]x [l]xk,
the one endowed with understanding and good conduct, the Fortunate One, the one
who understands the worlds,
anuttaro purisadammasrath, Satth devamanussna Buddho Bhagav ti.
anutxt[r]x pusdmzms]rTQ, stxT] [dxvmnusxs]nM budx[D]x Bgv] t.
the unsurpassed guide for those people who need taming, the Teacher of gods and
men, the Buddha, the Gracious One.
Pj - pUj]
Buddha jvita yva Nibbna saraa gacchmi.
budxDM jQtM y]v nbzb]nM srNM gczC].
I go for life-long refuge to the Buddha right up until Nibbna.
Ye ca Buddh att ca, ~ ye ca Buddh angat,
[yx c budxD] att] c, ~ [yx c budxD] an]gt],
Those who were Buddhas in the past, those who will be Buddhas in the future,
paccuppann ca ye Buddh, ~ aha vandmi sabbad!
pczcupxpnxn] c [yx budxD], ~ ahM vnx sbzb!
and those who are Buddhas in the present, I worship them every day!
Natthi me saraa aa, ~ Buddho me saraa vara!
ntxTq [mz srNM axM, ~ budx[D]x [mz srNM vrM!
For me there is no other refuge, for me the Buddha is the best refuge!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Uttamagena vandeha ~ pdapasu varuttama,
Vtxtmz[gxn vnx[dxhM ~ p]dpMsu vr{txtmM,
With my head I worship the most excellent dust of his feet,
Buddhe yo khalito doso ~ Buddho khamatu ta mama!
budx[Dz [y]x K[t]x [d]x[s]x ~ budx[D]x Kmt tM mmM!
for any fault or wrong against the Buddha may the Buddha forgive me for
that!
Dhammaguavandan
DmzmgNvnxdn]
Worshipping the Virtues of the Dhamma
Svkkhto Bhagavat Dhammo, sandihiko, akliko,
sxv]kxK][t]x Bgvt] Dmz[m]x, snxzq[k]x, ak][k]x,
The Dhamma has been well-proclaimed by the Gracious One, it is visible, not subject
to time,
ehipassiko, opanayiko, paccatta veditabbo vih ti.
exhp
sxs[k]x, ozpny[k]x, pczctxtM [vztbz[b]x xh t.
inviting inspection, onward leading, and can be understood by the wise for
themselves.
Pj - pUj]
Dhamma jvita yva Nibbna saraa gacchmi.
DmzmM jQtM y]v nbzb]nM srNM gczC].
I go for life-long refuge to the Dhamma right up until Nibbna.
Ye ca Dhamm att ca, ~ ye ca Dhamm angat,
[yx c Dmzm] att] c, ~ [yx c Dmzm] an]gt],
That which was Dhamma in the past, that which will be Dhamma in the future,
paccuppann ca ye Dhamm, ~ aha vandmi sabbad!
pczcupxpnxn] c [yx Dmzm], ~ ahM vnx sbzb!
and that which is Dhamma in the present, I worship it every day!
Natthi me saraa aa, ~ Dhammo me saraa vara!
ntxTq [mz srNM axM, ~ Dmz[m]x [mz srNM vrM!
For me there is no other refuge, for me the Dhamma is the best refuge!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Uttamagena vandeha ~ Dhamma ca tividha vara,
Vtxtmz[gxn vnx[dxhM ~ DmzmM c tDM vrM,
With my head I worship the excellent threefold Dhamma,
Dhamme yo khalito doso ~ Dhammo khamatu ta mama!
Dmz[mz [y]x K[t]x [d]x[s]x ~ Dmz[m]x Kmt tM mmM!
for any fault or wrong against the Dhamma may the Dhamma forgive me for
that!
Saghaguavandan
szGgNvnxdn]
Worshipping the Virtues of the Sagha
Supaipanno Bhagavato svakasagho,
suppnx[n]x Bgv[t]x s]vksz[G]x,
The Gracious Ones Sagha of disciples are good in their practice,
ujupaipanno Bhagavato svakasagho,
Vjuppnx[n]x Bgv[t]x s]vksz[G]x,
the Gracious Ones Sagha of disciples are straight in their practice,
Pj - pUj]
yapaipanno Bhagavato svakasagho,
]yppnx[n]x Bgv[t]x s]vksz[G]x,
the Gracious Ones Sagha of disciples are systematic in their practice,
smcipaipanno Bhagavato svakasagho,
s]ppnx[n]x Bgv[t]x s]vksz[G]x,
the Gracious Ones Sagha of disciples are correct in their practice,
yad-ida cattri purisayugni aha purisapuggal,
ydM ctxt] pusyug]n az puspugxgl],
that is to say, the four pairs of persons, the eight individual persons,
esa Bhagavato svakasagho,
exs Bgv[t]x s]vksz[G]x,
this is the Gracious Ones Sagha of disciples,
huneyyo, phuneyyo, dakkhieyyo, ajalikaranyo,
a]hu[nxy[Y]x, p]hu[nxy[Y]x, dkx[Nxy[Y]x, axjkrNQ[y]x,
they are worthy of offerings, of hospitality, of gifts, and of reverential salutation,
anuttara puakkhetta lokass ti.
anutxtrM puxkx[KtxtM [l]xksxs] t.
they are an unsurpassed field of merit for the world.
Sagha jvita yva Nibbna saraa gacchmi.
szGM jQtM y]v nbzb]nM srNM gczC].
I go for life-long refuge to the Sangha right up until Nibbna.
Ye ca Sagh att ca, ~ ye ca Sagh angat,
[yx c szG] att] c, ~ [yx c szG] an]gt],
Those who were the Sangha in the past, those who will be the Sangha in the
future,
paccuppann ca ye Sagh, ~ aha vandmi sabbad!
pczcupxpnxn] c [yx szG], ~ ahM vnx sbzb!
and those who are the Sangha in the present, I worship them every day!
Natthi me saraa aa, ~ Sagho me saraa vara!
ntxTq [mz srNM axM, ~ sz[G]x [mz srNM vrM!
For me there is no other refuge, for me the Sangha is the best refuge!
Pj - pUj]
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Uttamagena vandeha ~ Sagha ca tividhottama,
Vtxtmz[gxn vnx[dxhM ~ szGM c t[D]txtmM,
With my head I worship the Sangha who are supreme in three ways,
Saghe yo khalito doso ~ Sagho khamatu ta mama!
sz[Gx [y]x K[t]x [d]x[s]x ~ sz[G]x Kmt tM mmM!
for any fault or wrong against the Sangha may the Sangha forgive me for that!
Buddhadhamm ca Paccekabuddh Sagh ca smik,
budxDDmzm] c pcz[czkbudxD] szG] c s]k],
The Buddhas, Dhamma, Independent Buddhas, and the reverend Sangha,
dsoham-asmi me tesa, ~ gua htu sire sad!
[s]xhmsx [mz [txsM, ~ gNM ]t s[rX s!
I am their servant, may that good quality always be kept in mind!
Tisaraa tilakkhapekkha Nibbnam-antima,
tsrNM tlkxKNU[pkxKM nbzb]nmnxtm
M,
The three refuges, equanimity about the three signs, and final Nibbna,
suvande siras nicca ~ labhmi tividh-m-aha.
suvnx[dx srs] nczcM ~ lB] tD]mhM.
I always worship these with my head and I receive threefold (return).
Tisaraa ca sire htu, ~ sire htu tilakkhaa,
tsrNM c s[rX ]t, ~ s[rX ]t tlkxKNM,
May the three refuges kept in mind, may the three signs kept in mind,
upekkh ca sire htu, ~ Nibbna htu me sire!
V[pkxK] c s[rX ]t, ~ nbzb]nM ]t [mz s[rX!
may equanimity kept in mind, and may Nibbna kept in mind by me!
Buddhe sakarue vande, ~ Dhamme Paccekasambuddhe,
budx[Dz skr{[Nx vnx[dx, ~ Dmz[mz pcz[czksmzbudx[Dz,
I worship the compassionate Buddhas, the Dhamma, the Independent
Sambuddhas,
Saghe ca siris yeva, ~ tidh nicca nammyaha.
sz[Gx c ss] [yxv, ~ tD] nczcM nm]mYhM.
and the Sangha with my head, I constantly bow down three times.
10
Pj - pUj]
Nammi Satthuno vd ~ appamdavacantima,
nm] stxTu[n]x v] ~ apxpm]dvcnxtm
M,
I bow down to the words of the Teacher, and the last words on heedfulness,
sabbe pi cetiye vande, ~ upajjhcariye mama,
sbz[bz p [czt[yx vnx[dx, ~ VpjXJ]c[yx mmM,
and also to all the shrines, to my preceptor and teacher,
mayha pamatejena ~ citta ppehi mucatan-ti!
myxhM pN]m[tx[jXn ~ txtM p][pxh muxctnxt!
by the power of this obeisance may my mind be free from evil!
Vandmi cetiya sabba ~ sabbahnesu patihita,
vnx [czty
M sbzbM ~ sbzbz][nxsu ptzqtM
I worship all the shrines in all of the places that they stand,
srrikadhtu Mah Bodhi, ~ Buddharpa sakala sad!
s]kD]t mh] [b]xM, ~ budxDr}pM sklM s!
the bodily relics, the Great Bodhi Tree, and all the Buddha images forever!
Iccevam-accantanamassaneyya ~ namassamno Ratanattaya ya,
icz[czvmczcnxtnmsxs[nyYM ~ nmsxsm][n]x rtntxtyM yM,
In this way I can revere the Three Treasures without end, and while revering
them,
pubhisandha vipula alattha, ~ tassnubhvena hatantaryo!
pux]BsnxDM pulM altxTM, ~ tsxs]nuB][vzn htnxtr][y]x!
I have received an abundant overflow of merit, by that power may (any) obstacle
be destroyed!
11
Pj - pUj]
misapj
a]spUj]
Material Offerings
Ghanasrappadittena ~ dpena tamadhasin,
Gns]rpxptx[txn ~ [pxn tmDMsn],
With a lamp that burns intensely, destroying the darkness,
tilokadpa Sambuddha ~ pjaymi tamonuda.
t[l]xkpM smzbudxDM ~ pUjy] t[m]xnudM.
I worship the Sambuddha, the light of the three worlds, the darkness-dispeller.
Sugandhikyavadana, ~ anantaguagandhina,
sugnxk]yvdnM, ~ annxtgNgnxnM,
With this fragrance and perfume I worship the Realised One,
Sugandhinha gandhena ~ pjaymi Tathgata.
sugnxn]hM gnx[Dzn ~ pUjy] tT]gtM.
who is fragrant in body and speech, and has fragrant endless virtues.
Sugandha stala kappa, ~ pasannamadhura subha,
sugnxDM stlM kpxpM ~ psnxnmDurM suBM,
Please accept this fragrant, cool, clear, sweet, and attractive drink
pnyam-eta Bhagav, ~ paiggahtu-m-uttama!
p]ny[mztM Bgv], ~ pgxgNxh]tmutxtm!
that has been prepared, O Gracious One supreme!
Bhesajjehi samyutta ~ gilnapaccaya ima,
[BxsjX[jXh sm]yutxtM ~ gl]npczcyM imM,
Please accept this medicine together with this herbal drink,
anukampa updya, ~ paiggahtu-m-uttama!
anukmzpM Vp]y, ~ pgxgNxh]tmutxtm!
having compassion on us, O Gracious One supreme!
12
Pj - pUj]
Vaagandhaguopeta, ~ eta kusumasantati,
vNxNgnxDg[N]x[pxtM, ~ extM ksumsnxttM,
With these long lasting flowers, endowed with the qualities of beauty
pjaymi Munindassa ~ siripdasaroruhe.
pUjy] munnxdsxs ~ sp]ds[r]xr{[hx.
and fragrance, I worship the glorious lotus feet of the lord of Sages.
Pjemi Buddha kusamenanena, ~ puena-m-etena labhmi mokkha.
pU[jX budxDM ks[mzn[nxn, ~ pux[xn[mz[txn lB] [m]kxKM.
I worship the Awakened One with these flowers, may I gain release with (the help
of) this merit.
Puppha milyti yath ida me, ~ kyo tath yti vinsabhva.
pupxPM l]y]t yT] idM [mz, ~ k][y]x tT] y]t n]sB]vM.
Just as a flower withers and fades away, so too this my body will go to
destruction.
Imya Buddhapjya ~ katya suddhacetas,
im]y budxDpUj]y ~ kt]y sudxD[czts],
By this worship of the Buddha, performed with a pure mind,
cira tihatu Saddhammo, ~ loko hotu sukh sad!
rM tzt sdxDmz[m]x, ~ [l]x[k]x [h]xt su s!
may the True Dhamma last a long time, and may the world be always happy!
13
Paritta
ptxtM
Safeguard Recitals
Devrdhan
[dxv]r]Dn]
The Invitation to the Gods
Samant cakkavesu ~ atrgacchantu devat
smnxt] ckxkv][Lxsu ~ atR] gczCnxt [dxvt]
May the gods from all over the universe assemble here
saddhamma Munirjassa ~ suantu saggamokkhada:
sdxDmzmM munr]jsxs ~ suNnxt sgxg[m]kxKdM:
and listen to the King of the Sages true Dhamma about heaven and release:
Parittassavaaklo aya bhadant!
ptxtsxsvnk][l]x ayM Bdnxt]!
Reverend Sirs, this is the time for hearing the safeguard!
Parittassavaaklo aya bhadant!
ptxtsxsvnk][l]x ayM Bdnxt]!
Reverend Sirs, this is the time for hearing the safeguard!
Dhammaparittassavaaklo aya bhadant!
Dmzmptxtsxsvnk][l]x ayM Bdnxt]!
Reverend Sirs, this is the time for hearing the safeguard!
Namakkra
nmkxk]rM
Reverence
Namo tassa Bhagavato Arahato Sammsambuddhassa
n[m]x tsxs Bgv[t]x arh[t]x smzm]smzbudxDsxs
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Sammsambuddhassa
n[m]x tsxs Bgv[t]x arh[t]x smzm]smzbudxDsxs
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
14
Paritta - ptxtM
Namo tassa Bhagavato Arahato Sammsambuddhassa
n[m]x tsxs Bgv[t]x arh[t]x smzm]smzbudxDsxs
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
(On Sundays go straight to the Paccavekkha)
Buddhaguavandan
budxDgNvnxdn]
Worshipping the Virtues of the Buddha
Iti pi so Bhagav Araha Sammsambuddho,
it p [s]x Bgv] arhM smzm]smzbudx[D]x,
Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,
vijjcaraasampanno Sugato lokavid,
jXj]crNsmzpnx[n]x sug[t]x [l]xk,
the one endowed with understanding and good conduct, the Fortunate One, the one
who understands the worlds,
anuttaro purisadammasrath, Satth devamanussna Buddho Bhagav ti.
anutxt[r]x pusdmzms]rTQ, stxT] [dxvmnusxs]nM budx[D]x Bgv] t.
the unsurpassed guide for those people who need taming, the Teacher of gods and
men, the Buddha, the Gracious One.
Dhammaguavandan
DmzmgNvnxdn]
Worshipping the Virtues of the Dhamma
Svkkhto Bhagavat Dhammo, sandihiko, akliko,
sxv]kxK][t]x Bgvt] Dmz[m]x, snxzq[k]x, ak][k]x,
The Dhamma has been well-proclaimed by the Gracious One, it is visible, not subject
to time,
ehipassiko, opanayiko, paccatta veditabbo vih ti.
exhp
sxs[k]x, ozpny[k]x, pczctxtM [vztbz[b]x xh t.
inviting inspection, onward leading, and can be understood by the wise for
themselves.
15
Paritta - ptxtM
Saghaguavandan
szGgNvnxdn]
Worshipping the Virtues of the Sagha
Supaipanno Bhagavato svakasagho,
suppnx[n]x Bgv[t]x s]vksz[G]x,
The Gracious Ones Sagha of disciples are good in their practice,
ujupaipanno Bhagavato svakasagho,
Vjuppnx[n]x Bgv[t]x s]vksz[G]x,
the Gracious Ones Sagha of disciples are straight in their practice,
yapaipanno Bhagavato svakasagho,
]yppnx[n]x Bgv[t]x s]vksz[G]x,
the Gracious Ones Sagha of disciples are systematic in their practice,
smcipaipanno Bhagavato svakasagho,
s]ppnx[n]x Bgv[t]x s]vksz[G]x,
the Gracious Ones Sagha of disciples are correct in their practice,
yad-ida cattri purisayugni aha purisapuggal,
ydM ctxt] pusyug]n az puspugxgl],
that is to say, the four pairs of persons, the eight individual persons,
esa Bhagavato svakasagho,
exs Bgv[t]x s]vksz[G]x,
this is the Gracious Ones Sagha of disciples,
huneyyo, phuneyyo, dakkhieyyo, ajalikaranyo,
a]hu[nxy[Y]x, p]hu[nxy[Y]x, dkx[Nxy[Y]x, axjkrNQ[y]x,
they are worthy of offerings, of hospitality, of gifts, and of reverential salutation,
anuttara puakkhetta lokass ti.
anutxtrM puxkx[KtxtM [l]xksxs] t.
they are an unsurpassed field of merit for the world.
16
Paritta - ptxtM
Paccavekkha
pczc[vkxKN]
The Reflections
1. May apaccavekkhitv ajja ya cvara paribhutta,
my] apczc[vkxtxv] ajXj yM vrM pBtxtM,
That robe which was used by me today without having reflected on it,
ta yvad-eva stassa paightya, uhassa paightya,
tM y]v[dxv stsxs pG]t]y, VNxhsxs pG]t]y,
that is only to ward off the cold, to ward off the heat,
asamakasavttapasirisapasamphassna paightya,
Msmksv]t]tpsMspsmzPsxs]nM pG]t]y,
to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and
creeping things,
yvad-eva hirikopnapaicchdanattha.
y]v[dxv h[k]xpnptczC]dntxTM.
only as a cover for the shameful parts.
Yath paccaya pavattamna dhtumattam-ev eta,
yT] pczcyM pvtxtm]nM D]tmtxt[mz[vztM,
These are merely elements that continue because of (certain) conditions,
yad-ida: cvara tad-upabhujako ca puggalo,
ydM: vrM tpBxj[k]x c pugxg[l]x,
that is to say: this robe, and the person who enjoys the use of it,
dhtumattako, nissatto, nijjvo, suo.
D]tmtxt[k]x, nsxstx[t]x, njXjQ[v]x, su[]x.
merely elements, unsubstantial, soulless, empty.
Sabbni pana imni cvarni ajigucchayni
sbzb]n pn im]n vr]n ajqgczCNQy]n
None of these robes should be disgusting but
ima ptikya patv ativiya jigucchayni jyanti.
imM pUtk]yM ptxv] aty jqgczCNQy]n j]ynxt.
after touching this filthy body they become exceedingly disgusting.
17
Paritta - ptxtM
2. May apaccavekkhitv ajja yo piapto paribhutto,
my] apczc[vkxtxv] ajXj [y]x pNxp][t]x pBtx[t]x,
That almsfood which was used by me today without having reflected on it,
so neva davya, na madya, na maanya, na vibhsanya,
[s]x [nxv dv]y, n my, n mNxn]y, n Bsn]y,
that is not for sport, or for showing off, not for ornament, or for adornment,
yvad-eva imassa kyassa hitiy ypanya,
y]v[dxv imsxs k]ysxs qty] y]pn]y,
but only to maintain this body, and to carry on,
vihisparatiy brahmacariynuggahya,
hMsUprty] bRhxmcy]nugxgh]y,
to inhibit annoyance, and to assist in the spiritual life,
iti pura-ca vedana paihakhmi,
it pUr]Nxc [vzdnM phzK],
and so I will get rid of any old feeling,
nava-ca vedana na uppdessmi,
nvxc [vzdnM n Vpxp][dsxs],
and not produce any new feeling,
ytr ca me bhavissati, anavajjat ca phsuvihro c ti.
y]tR] c [mz Bsxst, anvjXjt] c P]suh][r]x c] t.
and I will carry on, being blameless, and living comfortably.
Yath paccaya pavattamna dhtumattam-ev eta,
yT] pczcyM pvtxtm]nM D]tmtxt[mz[vztM,
These are merely elements that continue because of (certain) conditions,
yad-ida: piapto tad-upabhujako ca puggalo,
ydM: pNxp][t]x tpBxj[k]x c pugxg[l]x,
that is to say: this almsfood, and the person who enjoys the use of it,
dhtumattako, nissatto, nijjvo, suo.
D]tmtxt[k]x, nsxstx[t]x, njXjQ[v]x, su[]x.
merely elements, unsubstantial, soulless, empty.
Sabbo panya piapto ajigucchayo
sbz[b]x pn]yM pNxp][t]x ajqgczCNQ[y]x
None of this almsfood should be disgusting but
18
Paritta - ptxtM
ima ptikya patv ativiya jigucchayo jyati.
imM pUtk]yM ptxv] aty jqgczCNQ[y]x j]yt.
after touching this filthy body it becomes exceedingly disgusting.
3. May apaccavekkhitv ajja ya sensana paribhutta,
my] apczc[vkxtxv] ajXj yM [sxn]snM pBtxtM,
That dwelling which was used by me today without having reflected on it,
ta yvad-eva stassa paightya, uhassa paightya,
tM y]v[dxv stsxs pG]t]y, VNxhsxs pG]t]y,
that is only to ward off the cold, to ward off the heat,
asa-makasa-vt-tapa-sirisapa-samphassna paightya,
Ms-mks-v]t]-tp-sMsp-smzPsxs]nM pG]t]y,
to ward off contact with gadflies, mosquitoes, wind, the heat (of the sun), and
serpents,
yvad-eva utuparissayavinodana paisallnrmattha.
y]v[dxv Vtpsxsy[n]xdnM pslxl]n]r]mtxTM.
only to dispel the trouble of the (varying) seasons, and so as to delight in seclusion.
Yath paccaya pavattamna dhtumattam-ev eta,
yT] pczcyM pvtxtm]nM D]tmtxt[mz[vztM,
These are merely elements that continue because of (certain) conditions,
yad-ida: sensana tad-upabhujako ca puggalo,
ydM: [sxn]snM tpBxj[k]x c pugxg[l]x,
that is to say: this dwelling, and the person who enjoys the use of it,
dhtumattako, nissatto, nijjvo, suo.
D]tmtxt[k]x, nsxstx[t]x, njXjQ[v]x, su[]x.
merely elements, unsubstantial, soulless, empty.
Sabbni pana imni sensanni ajigucchayni
sbzb]n pn im]n [sxn]sn]n ajqgczCNQy]n
None of these dwelling places should be disgusting
ima ptikya patv ativiya jigucchayni jyanti.
imM pUtk]yM ptxv] aty jqgczCNQy]n j]ynxt.
but after touching this filthy body they become exceedingly disgusting.
19
Paritta - ptxtM
4. May apaccavekkhitv ajja
my] apczc[vkxtxv] ajXj
That requisite of medicine for support when sick
yo gilnapaccayabhesajjaparikkhro paribhutto,
[y]x gl]npczcy[BxsjXjpkxK][r]x pBtx[t]x,
which was used by me today without having reflected on it,
so yvad-eva uppannna veyybdhikna vedanna paightya
[s]x y]v[dxv Vpxpnxn]nM [vyY]b]k]nM [vzdn]nM pG]t]y
that is only to ward off oppressive feelings that have arisen
abypajjhaparamaty ti.
abY]pjXJprmt]y]t.
and at least be free from oppression.
Yath paccaya pavattamna dhtumattam-ev eta,
yT] pczcyM pvtxtm]nM D]tmtxt[mz[vztM,
These are merely elements that continue because of (certain) conditions,
yad-ida: gilnapaccayabhesajjaparikkhro tad-upabhujako ca puggalo,
ydM: gl]npczcy[BxsjXjpkxK][r]x tpBxj[k]x c pugxg[l]x,
that is to say: this requisite of medicine for support when sick and the person who
enjoys the use of it,
dhtumattako, nissatto, nijjvo, suo.
D]tmtxt[k]x, nsxstx[t]x, njXjQ[v]x, su[]x.
merely elements, unsubstantial, soulless, empty.
Sabbo panya gilnapaccayabhesajjaparikkhro ajigucchayo
sbz[b]x pn]yM gl]npczcy[BxsjXjpkxK][r]x ajqgczCNQ[y]x
None of this requisite of medicine for support when sick should be disgusting
ima ptikya patv ativiya jigucchayo jyati.
imM pUtk]yM ptxv] aty jqgczCNQ[y]x j]yt.
but after touching this filthy body it becomes exceedingly disgusting.
20
Monday
s
akkhettaparitta (pt 1)
a]Nkx[KtxtptxtM (1)
Safeguard in this Orders Domain
Ye sant santacitt, ~ tisaraasara, ~ ettha lokantare v,
[yx snxt] snxttxt], ~ tsrNsrN], ~ etxT [l]xknxt[rX v],
Those (gods) who are peaceful, with peaceful minds, who have taken refuge in
the triple refuge, whether here, or above the worlds,
bhumm bhumm ca dev, ~ guagaagaha, ~ byva sabbakla,
Bmzm] Bmzm] c [dxv], ~ gNgNghN], ~ bY]v] sbzbk]lM,
the various earth gods, that group who have taken up, and are engaged in,
virtuous deeds all of the time,
ete yantu dev, ~ varakanakamaye, ~ Merurje vasanto,
ex[tx a]ynxt [dxv], ~ vrknkm[yx, ~ [mzr{r][jX vsnx[t]x,
may these gods come, those who dwell on the majestic Mt. Meru, that excellent
golden mountain,
santo santo sahetu ~ Munivaravacana ~ sotumagga samagga.
snx[t]x snx[t]x s[hxtM ~ munvrvcnM ~ [s]xtmgxgM smgxgM.
peacefully, and with good reason, ( to hear) the Sages excellent word about
entering the stream, and harmony.
Sabbesu cakkavesu ~ yakkh dev ca brahmuno,
sbz[bzsu ckxkv][Lxsu ~ ykxK] [dxv] c bRhxmu[n]x,
May all yakkhas, gods, and deities, from the whole universe,
Ya amhehi kata pua ~ sabbasampattisdhuka
yM amz[hxh ktM puxM ~ sbzbsmzptxts]DukM
After partaking of the merits, and of all the thoroughly good fortune
Sabbe ta anumoditv ~ samagg ssane rat,
sbz[bz tM anu[m]xtxv] ~ smgxg] s]s[nx rt],
We have acquired, being in harmony, and delighting in the teaching,
21
Monday - s
Pamdarahit hontu ~ rakkhsu visesato.
pm]drht] [h]nxt ~ a]rkxK]su [sxs[t]x.
Be not heedless and grant us complete protection.
Ssanassa ca lokassa ~ vuhi bhavatu sabbad,
s]snsxs c [l]xksxs ~ vuzq Bvt sbzb,
May the teaching and the world be on the increase every day,
Ssanam-pi ca loka-ca ~ dev rakkhantu sabbad.
s]snmzp c [l]xkxc ~ [dxv] rkxKnxt sbzb.
And may the gods every day protect the teaching and the world.
Saddhi hontu sukh sabbe ~ parivrehi attano,
sdxM [h]nxt su sbz[bz ~ pv][rXh atxt[n]x,
May you, and all those who are around you, together with
Angh suman hontu, ~ saha sabbehi tibhi.
anG] sumn] [h]nxt, ~ sh sbz[bzh ]tB.
All your relatives, be untroubled, happy, and easy in mind.
Rjato v, corato v, manussato v, amanussato v,
r]j[t]x v], [c]xr[t]x v], mnusxs[t]x v], amnusxs[t]x v],
(May you be protected) from the king, thieves, humans, and non-humans,
aggito v, udakato v, piscato v, khukato v, kaakato v,
agxg[t]x v], Vdk[t]x v], ps]c[t]x v], K]Nuk[t]x v], kNxk[t]x v],
from fire and water, demons, stumps, and thorns,
nakkhattato v, janapadarogato v,
nkxKtxt[t]x v], jnpd[r]xg[t]x v],
from unlucky stars, and epidemics,
asaddhammato v, asandihito v, asappurisato v,
asdxDmzm[t]x v], asnxzq[t]x v], aspxpus[t]x v],
from what is not the true dhamma, not right view, not a good person,
caa-hatthi-assa-miga-goa-kukkura-ahivicchika-maisappacNx-htxTq-asxs-g-[g]xN-kkxkr-ahczCk-mNqspxpand from fierce elephants, horses, antelopes, bulls, dogs, snakes, scorpions, poisonous
serpents,
22
Monday - s
dpi-accha-taraccha-sukara-mahisa-yakkha-rakkhasdihi
p-aczC-trczC-sukr-mhs-ykxK-rkxKs]h
panthers, bears, hyenas, wild boars, buffaloes, yakkhas, rakkhasas, and so on,
nn bhayato v, nn rogato v, nn upaddavato v, rakkha gahantu!
n]n] By[t]x v], n]n] [r]xg[t]x v], n]n] Vpdxdv[t]x v], a]rkxKM
gNxhnxt!
from the manifold fears, the manifold diseases, the manifold calamities, (from all of
these troubles) may you receive protection!
Dasadhammasutta
dsDmzmsutxtM
The Discourse on the Ten Things
Eva me suta:
exvM [mz sutM:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
exkM smyM Bgv] s]vtxTqyM hrt
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
[jXtv[nx an]TpNxksxs a]r][mz.
at Anthapiikas grounds in Jetas Wood.
Tatra kho Bhagav bhikkh mantesi:
ttR [K]x Bgv] BkxKU a]mnx[txs:
There it was that the Gracious One addressed the monks, saying:
Bhikkhavo! ti, Bhadante! ti te bhikkh Bhagavato paccassosu,
"BkxK[v]x!" t, "Bdnx[tx!" t [tx BkxKU Bgv[t]x pczcsx[s]xsuM,
Monks!, Reverend Sir! those monks replied to the Gracious One,
Bhagav etad-avoca:
Bgv] extd[v]xc:
and the Gracious One said this:
Dasa ime bhikkhave dhamm
"ds i[mz BkxK[vz Dmzm],
There are these ten things, monks,
23
Monday - s
pabbajitena abhiha paccavekkhitabb.
pbzbjq[txn aBNxhM pczc[vkxtbzb].
that one who has gone forth should frequently reflect on.
Katame dasa?
kt[mz ds?
What are the ten?
1. Vevaiyamhi ajjhupagato ti,
"[vzvNxNqymzh ajXJupg[t]x" t,
I have become one who has no class,
pabbajitena abhiha paccavekkhitabba.
pbzbjq[txn aBNxhM pczc[vkxtbzbM.
one who has gone forth should frequently reflect on this.
2. Parapaibaddh me jvik ti,
"prpbdxD] [mz jQk]" t,
I am bound to others for my livelihood,
pabbajitena abhiha paccavekkhitabba.
pbzbjq[txn aBNxhM pczc[vkxtbzbM.
one who has gone forth should frequently reflect on this.
3. Ao me kappo karayo ti,
"a[]x [mz a]kpx[p]x krNQ[y]x" t,
I should comport myself differently,
pabbajitena abhiha paccavekkhitabba.
pbzbjq[txn aBNxhM pczc[vkxtbzbM.
one who has gone forth should frequently reflect on this.
4. Kacci nu kho me att slato na upavadat? ti
"kcz nu [K]x [mz atxt] sl[t]x n Vpvdt?" t
Can I myself find no fault with my virtue?
pabbajitena abhiha paccavekkhitabba.
pbzbjq[txn aBNxhM pczc[vkxtbzbM.
one who has gone forth should frequently reflect on this.
5. Kacci nu kho ma anuvicca vi sabrahmacr, slato na upavadant? ti
"kcz nu [K]x mM anuczc x sbRhxmc], sl[t]x n Vpvdnxt?" t
Will my wise companions in the spiritual life, after testing me, find no fault with
my virtue?,
24
Monday - s
pabbajitena abhiha paccavekkhitabba.
pbzbjq[txn aBNxhM pczc[vkxtbzbM.
one who has gone forth should frequently reflect on this.
6. Sabbehi me piyehi manpehi nnbhvo vinbhvo ti,
"sbz[bzh [mz p[yxh mn][pxh n]n]B][v]x n]B][v]x" t,
There is alteration in, and separation from, all that is dear and appealing to me,
pabbajitena abhiha paccavekkhitabba.
pbzbjq[txn aBNxhM pczc[vkxtbzbM.
one who has gone forth should frequently reflect on this.
7. Kammassakomhi, kammadydo, kammayoni,
"kmzmsxs[k]mzh, kmzmy][d]x, kmzm[y]xn,
It is actions that I own, it is actions that I am heir to, it is actions that I am born
from,
kammabandhu, kammapaisarao,
kmzmbnxDu, kmzmpsr[N]x,
actions are my kinsfolk, actions are my refuge,
ya kamma karissmi, kalya v ppaka v,
yM kmzmM ksxs], klY]NM v] p]pkM v],
whatever actions I perform, whether good or bad,
tassa dydo bhavissm ti,
tsxs y][d]x Bsxs]" t,
to that I will be the heir,
pabbajitena abhiha paccavekkhitabba.
pbzbjq[txn aBNxhM pczc[vkxtbzbM.
one who has gone forth should frequently reflect on this.
8. Katha bhtassa me rattidiv vtipatant? ti
"kTM Btsxs [mz rtxtMv] tptnxt?" t
In what way do the nights and days pass for me?
pabbajitena abhiha paccavekkhitabba.
pbzbjq[txn aBNxhM pczc[vkxtbzbM.
one who has gone forth should frequently reflect on this.
9. Kacci nu khoha sugre abhiramm? ti
"kcz nu [K]xhM sux]g][rX aBrm]?" t
Do I delight in empty places?
25
Monday - s
pabbajitena abhiha paccavekkhitabba.
pbzbjq[txn aBNxhM pczc[vkxtbzbM.
one who has gone forth should frequently reflect on this.
10. Atthi nu kho me uttarimanussadhamm,
"atxTq nu [K]x [mz VtxtmnusxsDmzm],
Has a state beyond (ordinary) human beings,
alam-ariyaadassanaviseso adhigato?
almy]Ndsxsn[sx[s]x ag[t]x?
the distinction of what is truly noble knowledge and seeing been attained by
me?
Soham pacchime kle sabrahmacrhi puho, na maku bhavissm? ti
[s]xhm pczC[mz k][lx sbRhxmc]h puz[]x, n mzk Bsxs]?" t
Will I at the end, when questioned by my companions in the spiritual life, not be
embarrassed?
pabbajitena abhiha paccavekkhitabba.
pbzbjq[txn aBNxhM pczc[vkxtbzbM.
one who has gone forth should frequently reflect on this.
Ime kho bhikkhave dasadhamm, pabbajitena abhiha paccavekkhitabb ti.
i[mz [K]x BkxK[vz ds Dmzm], pbzbjq[txn aBNxhM pczc[vkxtbzb]" t.
These are the ten things, monks, that one who has gone forth should frequently
reflect on.
Idam-avoca Bhagav, attaman te bhikkh Bhagavato bhsita abhinandun-ti.
idm[v]xc Bgv], atxtmn] [tx BkxKU Bgv[t]x B]stM aBnnxnxt.
The Gracious One said this, and those monks were uplifted and greatly rejoiced in
the Gracious Ones words.
26
Monday - s
svda
a]sv]d
Blessing
Etena saccavajjena ~ sotthi te hotu sabbad!
ex[txn sczcvjX[jXn ~ [s]txTq [tx [h]xt sbzb!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena ~ sabbarogo vinassatu!
ex[txn sczcvjX[jXn ~ sbzb[r]x[g]x nsxst!
By this declaration of the truth may all disease be destroyed!
Meditation (15 Minutes) then Sabbappassa akaraa... (p. 73)
27
Tuesday
ahr{v]
rakkh Bhvan
a]rkxK] B]vn]
Protective Meditations
Buddhnussati, mett ca, ~ asubha, maraassati,
budxD]nusxst, [mtxt] c, ~ asuBM, mrNsxst,
Recollection of the Buddha, friendliness, unattractiveness, and mindfulness of
death,
iti im caturrakkh ~ bhikkhu bhveyya slav.
it im] ctr]rkxK] ~ BkxKu B][vyY slv].
these are the four protective meditations that a virtuous monk should develop.
Anantavitthragua ~ guatonussara Muni,
annxttxT]rgNM ~ gN[t]xnusxsrM munM,
Recollecting the Sages virtue, and his endless, extensive, good qualities,
bhveyya buddhim bhikkhu ~ Buddhnussati-m-dito.
B][vyY budxm] BkxKu ~ budxD]nusxstm][t]x.
the wise monk should develop the recollection of the Buddha first.
Buddhnussati
budxD]nusxst
Recollection of the Buddha
(rakkh Bhvan 1 a]rkxK] B]vn] 1)
Savsane kilese so ~ eko sabbe nightiya,
sv]s[nx k[lx[sx [s]x ~ ex[k]x sbz[bz nG]ty,
Alone he destroyed all the corruptions, and (bad) predispositions,
ah susuddhasantno ~ pjna ca sadraho. [1]
ahU susudxDsnxt][n]x ~ pUj]nM c sr[h]x.
and being continually and fully pure he is worthy of worship at all times.
Sabbaklagate dhamme ~ sabbe samm saya Muni
sbzbk]lg[tx Dmz[mz ~ sbz[bz smzm] syM mun
The Sage by himself has, throughout the whole of time in every way,
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Tuesday - ahr{v]
sabbkrena bujjhitv, ~ eko sabbauta gato. [2]
sbzb]k][rXn bujXtxv], ~ ex[k]x sbzbxtM g[t]x.
completely awakened to all things, and alone he has arrived at omniscience.
Vipassandi vijjhi ~ sldi caraehi ca,
psxsn] jXj]h ~ sl] cr[Nxh c,
Being endowed with great psychic power, good conduct, virtue, and so on,
susamiddhehi sampanno, ~ gaganbhehi nyako. [3]
susdx[Dzh smzpnx[n]x, ~ ggn][Bxh n]y[k]x.
true understanding, insight, and so on, the leader was like the shining sky.
Sammgato subha hna ~ amoghavacano ca so,
smzm]g[t]x suBM ]nM ~ a[m]xGvc[n]x c [s]x,
He who never spoke foolish words, has arrived at that glorious state (Nibbna),
tividhasspi lokassa ~ t niravasesato. [4]
tDsxs]p [l]xksxs ~ ]t] nrv[sxs[t]x.
he knew the threefold world system (completely) without leaving anything out.
Anekehi guoghehi ~ sabbasattuttamo ah,
a[nx[kxh g[N]x[Gxh ~ sbzbstxttxt[m]x ahU,
Overflowing with countless good qualities he is supreme among all beings,
Anekehi upyehi ~ naradamme damesi ca. [5]
a[nx[kxh Vp][yxh ~ nrdmz[mz d[mzs c.
with countless skilful means he tamed those men who could be tamed.
Eko sabbassa lokassa ~ sabbam-atthnussako,
ex[k]x sbzbsxs [l]xksxs ~ sbzbmtxT]nus]s[k]x,
He alone, to the whole world was the teacher of everything good,
Bhgya-issariydna ~ guna paramo nidh. [6]
B]gxY-isxsy]nM ~ gN]nM pr[m]x n.
he is the highest treasure, having qualities such as good fortune, mastery, and
so on.
Passa sabbadhammesu ~ karu sabbajantusu,
px]sxs sbzbDmz[mzsu ~ kr{N] sbzbjnxtsu,
Being wise in regard to all things compassionate to everybody,
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Tuesday - ahr{v]
attatthna paratthna ~ sdhik guajehik. [7]
atxttxT]nM prtxT]nM ~ s]k] gN[jXzqk].
he exceeded (others) in the best qualities, (knowing) what was for his own and
others good.
Dayya pram citv ~ payattnam-uddhar,
dy]y p]r txv] ~ px]ytxt]nmudxD,
Through sympathy he set his mind on the perfections through wisdom he raised
himself up,
uddhar sabbadhamme ca, ~ dayyae ca uddhar. [8]
VdxD sbzbDmz[mz c, ~ dy]yx[ c VdxD.
he raised himself above all things, through sympathy he raised others too.
Dissamno pi tvassa ~ rpakyo acintayo,
sxsm][n]x p t]vsxs ~ r}pk][y]x anxt[y]x,
Even his visible form-body was beyond thought,
asdhraaahe ~ dhammakye kath vak ti? [9]
as]D]rN]Nz[x ~ Dmzmk][yx kT] vk] t?
what can be said of his spiritual body, which was unique, having powerful
knowledge?
Mahmagalasutta
mh]mzglsutxtM
The Discourse on the Great Blessings
Eva me suta:
exvM [mz sutM:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
exkM smyM Bgv] s]vtxTqyM hrt
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
[jXtv[nx an]TpNxksxs a]r][mz.
at Anthapiikas grounds in Jetas Wood.
30
Tuesday - ahr{v]
Atha kho aatar devat abhikkantya rattiy,
aT [K]x axtr] [dxvt] aBkxknxt]y rtxty
],
Then a certain god, towards the end of the night,
abhikkantava kevalakappa Jetavana obhsetv,
aBkxknxtvNxN] [kxvlkpxpM [jXtvnM ozB][stxv],
having lit up the whole of Jetas Wood with his surpassing beauty,
yena Bhagav tenupasakami,
[yxn Bgv] [txnupszk,
approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta ahsi.
Vpszktxv] BgvnxtM aBv][dtxv] exkmnxtM az]s.
and after approaching and worshipping the Gracious One, he stood on one side.
Ekam-anta hit kho s devat Bhagavanta gthya ajjhabhsi:
exkmnxtM qt] [K]x s] [dxvt] BgvnxtM g]T]y ajXJB]s:
While standing on one side that god addressed the Gracious One with a verse:
Bah dev manuss ca ~ magalni acintayu
"bhU [dxv] mnusxs] c ~ mzgl]n anxtyuM
Many are the gods and the men who have thought about the blessings
kakhamn sotthna: ~ brhi magalam-uttama. [1]
a]kzKm]n] [s]txT]nM: ~ bR}h mzglmutxtmM."
Hoping for safety: now please say what is the supreme blessing.
Asevan ca blna, ~ paitna-ca sevan,
"a[sxvn] c b]l]nM, ~ pNxt]nxc [sxvn],
Not associating with fools, but associating with the wise,
Pj ca pjanyna: ~ eta magalam-uttama. [2]
pUj] c pUjny]nM: ~ extM mzglmutxtmM.
Honouring those worthy of honour: this is the supreme blessing.
Pairpadesavso ca, ~ pubbe ca katapuat,
ptr}p[dxsv][s]x c, ~ pubz[bz c ktpuxt],
Living in a suitable place, formerly having done good deeds,
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Tuesday - ahr{v]
Attasammpaidhi ca: ~ eta magalam-uttama. [3]
atxtsmzm]pNq c: ~ extM mzglmutxtmM.
Having the right aspiration for oneself: this is the supreme blessing.
Bhusacca-ca sippa-ca, ~ vinayo ca susikkhito,
b]husczcxc spxpxc, ~ n[y]x c suskx[t]x,
Having great learning and craft, being disciplined and well trained,
Subhsit ca y vc: ~ eta magalam-uttama. [4]
suB]st] c y] v]c]: ~ extM mzglmutxtmM.
And whatever words are well spoken: this is the supreme blessing.
Mtpitu-upahna, ~ puttadrassa sagaho,
m]t]pt-Vpz]nM, ~ putxtrsxs szg[h]x,
Attending on ones mother and father, looking after ones wife and children,
Ankul ca kammant: ~ eta magalam-uttama. [5]
an]kl] c kmzmnxt]: ~ extM mzglmutxtmM.
Having work that is not agitating: this is the supreme blessing.
Dna-ca Dhammacariy ca, ~ takna-ca sagaho,
nxc Dmzmcy] c, ~ ]tk]nxc szg[h]x,
Giving, and living by the Dhamma, and looking after ones relatives,
Anavajjni kammni: ~ eta magalam-uttama. [6]
anvjXj]n kmzm]n: ~ extM mzglmutxtmM.
(Performing) actions that are blameless: this is the supreme blessing.
rati virati pp, ~ majjapn ca saamo,
a]rt rt p]p], ~ mjXjp]n] c sx[m]x,
Abstaining, refraining, from bad deeds, restraint from intoxicating drink,
Appamdo ca dhammesu: ~ eta magalam-uttama. [7]
apxpm][d]x c Dmz[mzsu: ~ extM mzglmutxtmM.
Being heedful regarding (all) things: this is the supreme blessing.
Gravo ca nivto ca, ~ santuh ca kataut,
g]r[v]x c nv][t]x c, ~ snxtzQ c ktxt],
Having respect and being humble, being satisfied and grateful,
32
Tuesday - ahr{v]
Klena Dhammasavaa: ~ eta magalam-uttama. [8]
k][lxn DmzmsvNM: ~ extM mzglmutxtmM.
Listening to the Dhamma at the right time: this is the supreme blessing.
Khant ca sovacassat, ~ samana-ca dassana,
Knxt c [s]xvcsxst], ~ smN]nxc dsxsnM,
Being patient and easily spoken to, seeing ascetics,
Klena Dhammaskacch: ~ eta magalam-uttama. [9]
k][lxn Dmzms]kczC]: ~ extM mzglmutxtmM.
Discussing the Dhamma at the right time: this is the supreme blessing.
Tapo ca brahmacariya-ca, ~ ariyasaccna dassana,
t[p]x c bRhxmcyxc, ~ aysczc]ndsxsnM,
Austerity, living spiritually, insight into the noble truths,
Nibbnasacchikiriy ca: ~ eta magalam-uttama. [10]
nbzb]nsczCky] c: ~ extM mzglmutxtmM]
The experience of Nibbna: this is the supreme blessing.
Phuhassa lokadhammehi, ~ citta yassa na kampati,
Puzsxs [l]xkDmz[mzh, ~ txtM ysxs n kmzpt,
He whose mind does not waver, when it is touched by worldly things,
Asoka viraja khema: ~ eta magalam-uttama. [11]
a[s]xkM rjM [KzmM: ~ extM mzglmutxtmM.
Being griefless, dustless, and secure: this is the supreme blessing.
Etdisni katvna, ~ sabbattha-m-aparjit,
ext]s]n ktxv]n, ~ sbzbtxTmpr]jqt],
Having done as here directed, being undefeated everywhere,
sabbattha sotthi gacchanti: ~ ta tesa magalam-uttaman-ti. [12]
sbzbtxT [s]txTqM gczCnxt: ~ tM [txsM mzglmutxtmnxt.
They go everywhere in safety: for them this is the supreme blessing.
33
Tuesday - ahr{v]
svda
a]sv]d
Blessing
Etena saccavajjena ~ sotthi te hotu sabbad!
ex[txn sczcvjX[jXn ~ [s]txTq [tx [h]xt sbzb!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena ~ sabbarogo vinassatu!
ex[txn sczcvjX[jXn ~ sbzb[r]x[g]x nsxst!
By this declaration of the truth may all disease be destroyed!
Buddhnussati Meditation (15 Minutes) then Sabbappassa akaraa... (p. 73)
34
Wednesday
b
akkhettaparitta (pt 2)
a]Nkx[KtxtptxtM (2)
Safeguard in this Orders Domain
Paidhnato pahya, Tathgatassa dasapramiyo,
pNqD]n[t]x pz]y, tT]gtsxs dsp]r[y]x,
Beginning with the aspiration (for Buddhahood, and thinking of) the Realised Ones
ten perfections,
Dasa-upapramiyo, dasaparamatthapramiyo - samatisapramiyo
ds-Vpp]r[y]x, dsprmtxTp]r[y]x - smtMsp]r[y]x
Ten minor perfections, ten great perfections - altogether thirty perfections,
Pacamahpariccge, tisso cariy, pacchimabhave gabbhvakkanti, jti,
pxcmh]pczc][gx, tsx[s]x cy], pczCmB[vz gbzB]vkxknxtM , j]tM,
His five great sacrifices, three ways of conduct, descent into the womb for his final
existence, birth,
Abhinikkhamana, padhnacariya, Bodhipallaka, Mravijaya,
aBnkxKmnM, pD]ncyM, [b]xplxlzkM, m]rjyM,
Great renunciation, life of effort, sitting cross legged at the Bodhi tree, victory over
Mra,
Sabbautaapaivedha, navalokuttaradhamme ti,
sbzbxt]Np[vzDM, nv[l]xktxtrDmz[mz t,
His penetration and knowledge of omniscience, and his nine supermundane
attainments,
Sabbe pime Buddhague vajjitv, Vesliya tsu pkrantaresu,
sbz[bz p[mz budxDg[Nx a]vjXjqtxv], [vzs]yM tsu p]k]rnxt[rXsu,
And after considering all these Buddha qualities, (going around) the three walls of
Vesli,
Tiymaratti, paritta karonto yasm nandatthero
ty]mrtxtM , ptxtM k[r]nx[t]x a]ysxm] a]nnxdtx[Tx[r]x
During the three watches of the night, the venerable elder nanda,
Viya kruacitta upahapetv:
y k]r{xtxtM Vpz[ptxv]:
After establishing great compassion in his heart, made this safeguard:
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Wednesday - b
Koisatasahassesu ~ cakkavesu devat
[k]xstshsx[sxsu ~ ckxkv][Lxsu [dxvt]
The gods in the ten hundred thousand million universes
Yassa patigahanti ~ ya-ca Vesliya pure,
ysxs]NM ptgNxhnxt ~ yxc [vzs]yM pu[rX,
Accepted the order (given) in the city of Vesli,
Rogmanusssadubbhikkha ~ sambhta tividha bhaya,
[r]xg]mnussxsbzBkxK ~ smzBtM tDM ByM,
And disease, non-human beings, and famine, the threefold fear that had arisen,
Khippam-antaradhpesi, ~ paritta ta bhamahe:
pxpmnxtrD][pxs, ~ ptxtM tM BN]m[hx:
Quickly disappeared, we will recite that safeguard:
Ratanasutta
rtnsutxtM
The Discourse on the Treasures
Yndha bhtni samgatni, ~ Bhummni v yni va antalikkhe,
y]nD Bt]n sm]gt]n, ~ Bmzm]n v] y]n v anxtLkx[Kz,
Whatever beings have come together here, whether of the earth or in the firmament,
Sabbe va bht suman bhavantu, ~ atho pi sakkacca suantu bhsita. [1]
sbz[bz v Bt] sumn] Bvnxt, ~ a[T]x p skxkczc suNnxt B]stM.
May the minds of all those beings be happy, and may they listen carefully to what is
said.
Tasm hi bht nismetha sabbe, ~ metta karotha mnusiy pajya,
tsxm] h Bt] ns][mzT sbz[bz, ~ [mtxtM k[r]xT m]nusy] pj]y,
Therefore, all of you beings, be attentive, be friendly towards this generation of men,
Div ca ratto ca haranti ye bali, ~ tasm hi ne rakkhatha appamatt. [2]
v] c rtx[t]x c hrnxt [yx bM, ~ tsxm] h [nx rkxKT apxpmtxt].
They who bring offerings by day and by night, therefore, being heedful, you must
protect them.
Ya kici vitta - idha v hura v ~ saggesu v - ya ratana pata
yM k txtM - iD v] hurM v] ~ sgx[gxsu v] - yM rtnM pNQtM
Whatever riches there are - here or hereafter or in the heavens - that excellent
treasure
36
Wednesday - b
Na no sama atthi Tathgatena ~ idam-pi Buddhe ratana pata:
n [n]x smM atxTq tT]g[txn ~ idmzp budx[Dz rtnM pNQtM:
Is not equal unto the Realised One this excellent treasure is in the Buddha:
Etena saccena suvatthi hotu! [3]
ex[txn scz[czn suvtxTq [h]xt!
By virtue of this truth may there be safety!
Khaya virga amata pata ~ yad-ajjhag Sakyamun samhito,
KyM r]gM amtM pNQtM ~ ydjXJg] skYmun sm]h[t]x,
(Cravings) end, dispassion, deathlessness, excellence that which the concentrated
Sakyan sage attained,
Na tena Dhammena samatthi kici ~ idam-pi Dhamme ratana pata:
n [txn Dmz[mzn smtxTq k ~ idmzp Dmz[mz rtnM pNQtM:
There is nothing that is equal to that state this excellent treasure is in the Dhamma:
Etena saccena suvatthi hotu! [4]
ex[txn scz[czn suvtxTq [h]xt!
By virtue of this truth may there be safety!
Yam-Buddhaseho parivaay suci ~ samdhim-nantarika-am-hu,
ymzbudxD[sz[]x pvNxNy suM ~ sm]m]nnxtkxm]hu,
That which the great Buddha praised as being pure the concentration said to have
immediate (result),
Samdhin tena samo na vijjati ~ idam-pi Dhamme ratana pata:
sm]n] [txn s[m]x n jXjt ~ idmzp Dmz[mz rtnM pNQtM:
No equal to that concentration is found this excellent treasure is in the Dhamma
Etena saccena suvatthi hotu! [5]
ex[txn scz[czn suvtxTq [h]xt!
By virtue of this truth may there be safety!
Ye puggal aha sata pasatth ~ cattri etni yugni honti,
[yx pugxgl] az stM pstxT] ~ ctxt] ext]n yug]n [h]nxt,
Those eight individuals praised by the good there are these four pairs (of persons),
Te dakkhieyy Sugatassa svak, ~ etesu dinnni mahapphalni,
[tx dkx[NyY] sugtsxs s]vk], ~ ex[txsu nxn]n mhpxPl]n,
Those disciples of the Fortunate One are worthy of gifts, those things that have been
given to them have great fruit,
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Wednesday - b
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [6]
idmzp sz[Gx rtnM pNQtM: ex[txn scz[czn suvtxTq [h]xt!
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Ye suppayutt manas dahena ~ nikkmino Gotamassanamhi,
[yx supxpyutxt] mns] dLx[hxn ~ nkxk][n]x [g]xtms]snmzh,
Those who have firm minds that are devoted to Gotamas teaching, being free from
sense desire,
Te pattipatt amata vigayha ~ laddh mudh nibbuti bhujamn,
[tx ptxtptxt] amtM gyxh ~ ldxD] muD] nbzbutM Bxjm]n],
Having attained they entered the deathless are enjoying emancipation, obtained for
free,
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [7]
idmzp sz[Gx rtnM pNQtM: ex[txn scz[czn suvtxTq [h]xt!
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Yathindakhlo pahavi sito siy ~ catubbhi vtehi asampakampiyo,
yTqnxd[l]x pM s[t]x sy] ~ ctbzB v][txh asmzpkmzp[y]x,
Just as a locking post stuck fast in the earth does not waver on account of the four
winds,
Tathpama sappurisa vadmi, ~ yo ariyasaccni avecca passati,
tTUpmM spxpusM v, ~ [y]x aysczc]n a[vczc psxst,
Just like this, I say, is the person who is true, the one who sees the noble truths
completely,
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [8]
idmzp sz[Gx rtnM pNQtM: ex[txn scz[czn suvtxTq [h]xt!
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Ye ariyasaccni vibhvayanti, ~ gambhrapaena sudesitni,
[yx aysczc]n B]vynxt, ~ gmzBrpx[xn su[dxst]n,
Those who clearly distinguish the noble truths, which have been well preached by the
one with great wisdom,
Kicpi te honti bhusappamatt ~ na te bhava ahama diyanti,
kxc]p [tx [h]nxt Bspxpmtxt] ~ n [tx BvM azmM a]ynxt,
No matter how great they become in heedlessness still they do not take up an eighth
existence,
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Wednesday - b
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [9]
idmzp sz[Gx rtnM pNQtM: ex[txn scz[czn suvtxTq [h]xt!
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Sah vassa dassanasampadya ~ tayas su dhamm jahit bhavanti:
sh] vsxs dsxsnsmzpy ~ tysxsu Dmzm] jht] Bvnxt:
With his attainment of (liberating) insight there are three things that are given up:
Sakkyadihi vicikicchita-ca ~ slabbata v pi yad-atthi kici.
skxk]yzq kczCtxc ~ slbzbtM v] p ydtxTq k.
Embodiment view, uncertainty, and whatever (grasping at) virtue and practices there
is.
Cathapyehi ca vippamutto, ~ cha cbhihnni abhabbo ktu,
cthp][yxh c pxpmutx[t]x, ~ C c]B]n]n aBbz[b]x k]tM,
He is free from (rebirth in) the four lower worlds, and he is incapable of the six great
crimes,
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [10]
idmzp sz[Gx rtnM pNQtM: ex[txn scz[czn suvtxTq [h]xt!
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Kicpi so kamma karoti ppaka ~ kyena vc uda cetas v,
kxc]p [s]x kmzmM k[r]xt p]pkM ~ k][yxn v]c] Vd [czts] v],
Whatever bad actions he performs by way of body, speech, or mind,
Abhabbo so tassa paicchdya ~ abhabbat dihapadassa vutt,
aBbz[b]x [s]x tsxs pczC]y: ~ aBbzbt] zpdsxs vutxt],
He is incapable of covering it up: this incapacity is said of one who has seen the state
(of peace),
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [11]
idmzp sz[Gx rtnM pNQtM: ex[txn scz[czn suvtxTq [h]xt!
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
Vanappagumbe yath phussitagge ~ gimhnamse pahamasmi gimhe,
vnpxpgmz[bz yT] Pusxstgx[gx ~ gmzh]nm][sx pmsxM gmz[hx,
Just like a tall woodland tree crowned with flowers in the summer months, in the
early summer,
Tathpama Dhammavara adesay, ~ Nibbnagmi paramahitya,
tTUpmM DmzmvrM a[dxsy, ~ nbzb]ng]M prmMht]y,
Just like this he preached the Dhamma which is best, which goes to Nibbna, the
highest benefit,
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Wednesday - b
Idam-pi Buddhe ratana pata: etena saccena suvatthi hotu! [12]
idmzp budx[Dz rtnM pNQtM: ex[txn scz[czn suvtxTq [h]xt!
This excellent treasure is in the Buddha: by virtue of this truth may there be safety!
Varo vara varado varharo, ~ anuttaro Dhammavara adesay,
v[r]x vrx vr[d]x vr]h[r]x, ~ anutxt[r]x DmzmvrM a[dxsy,
The best one, knowing the best, giving the best, brought the best, the unsurpassed one
preached the Dhamma which is best,
Idam-pi Buddhe ratana pata: etena saccena suvatthi hotu! [13]
idmzp budx[Dz rtnM pNQtM: ex[txn scz[czn suvtxTq [h]xt!
This excellent treasure is in the Buddha: by virtue of this truth may there be safety!
Kha pura nava natthi sambhava, ~ virattacitt yatike bhavasmi,
NM pur]NM nvM ntxTq smzBvM, ~ rtxttxt] a]yt[kx BvsxM,
The old is destroyed, and nothing new is produced, their minds are unexcited by
future rebirth,
Te khabj avirhicchand, ~ nibbanti dhr yathyam-padpo,
[tx Nj] ar{Lxhc
zCnx, ~ nbzbnxt r] yT]ymzp[p]x,
They have destroyed the seeds, and have no desire for growth, the wise are still, just
as this lamp (is still),
Idam-pi Saghe ratana pata: etena saccena suvatthi hotu! [14]
idmzp sz[Gx rtnM pNQtM: ex[txn scz[czn suvtxTq [h]xt!
This excellent treasure is in the Sagha: by virtue of this truth may there be safety!
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Wednesday - b
Tathgata devamanussapjita, ~ Dhamma namassma - suvatthi hotu! [16]
tT]gtM [dxvmnusxspUjqtM ~ DmzmM nmsxs]m -suvtxTq [h]xt!
Gods and men revere the Realised One, we honour the Dhamma - may there be
safety!
Yndha bhtni samgatni, ~ bhummni v yni va antalikkhe,
y]nD Bt]n sm]gt]n, ~ Bmzm]n v] y]n v anxtkx[Kz,
Whatever beings have come together here, whether of the earth or in the firmament,
Tathgata devamanussapjita, ~ Sagha namassma - suvatthi hotu! [17]
tT]gtM [dxvmnusxspUjqtM ~ szGM nmsxs]m - suvtxTq [h]xt!
Gods and men revere the Realised One, we honour the Sagha - may there be safety!
svda
a]sv]d
Blessing
Etena saccavajjena ~ sotthi te hotu sabbad!
ex[txn sczcvjX[jXn ~ [s]txTq [tx [h]xt sbzb!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena ~ sabbarogo vinassatu!
ex[txn sczcvjX[jXn ~ sbzb[r]x[g]x nsxst!
By this declaration of the truth may all disease be destroyed!
Mett Meditation (15 Minutes) then Sabbappassa akaraa... (p. 73)
41
Thursday
bWhsxptnx
Mett Bhvan
[mtxt] B]vn]
The Development of Friendliness Meditation
(rakkh Bhvan 2 a]rkxK] B]vn] 2)
Attpamya sabbesa ~ sattna sukhakmata,
atxtpm]y sbz[bzsM ~ stxt]nM suKk]mtM,
In a similar way to oneself, all beings desire happiness,
passitv kamato metta ~ sabbasattesu bhvaye. [1]
psxstxv] km[t]x [mtxtM ~ sbzbstx[txsu B]v[yx.
having seen that one should gradually develop friendliness towards all beings.
Sukh bhaveyya niddukkho, ~ aha nicca, aha viya
su B[vyYM ndxkx[K]x, ~ ahM nczcM, ahM y
May I constantly be happy, free from suffering, and like myself
hit ca me sukh hontu, ~ majjhatt catha verino. [2]
ht] c [mz su [h]nxt, ~ mjXJtxt] cT [vz[n]x.
may my benefactors be happy, neutral persons, and foes also.
Imamhi gmakkhettamhi, ~ satt hontu sukh sad,
immzh g]mkx[Ktxtmzh, ~ stxt] [h]nxt su s,
In this village, and its surrounding fields, may beings always be happy,
tato para-ca rajjesu, ~ cakkavesu jantuno. [3]
t[t]x prxc rjX[jXsu, ~ ckxkv][Lxsu jnxt[n]x.
and those in other countries, and people throughout the universe.
Samant cakkavesu ~ sattnantesu pino,
smnxt] ckxkv][Lxsu ~ stxt]nnx[txsu p]Nq[n]x,
Throughout the entire universe may the countless beings, creatures,
sukhino puggal bht ~ attabhvagat siyu, [4]
su[n]x pugxgl] Bt] ~ atxtB]vgt] syuM,
persons, and bhtas, who have attained individuality, be happy,
42
Thursday - bWhsxptnx
tath itth pum ceva ~ ariy anariy pi ca,
tT] itxTQ pum] [czv ~ ay] any] p c,
and so too (all) women, men, noble ones, and also ignoble ones,
dev nar apyah, ~ tath dasadissu c ti. [5]
[dxv] nr] ap]yz], ~ tT] dss]su c] t.
gods, humans, and fallen creatures, and likewise (all beings) in the ten
directions.
Karayamettasutta
krNQy[mtxtsutxtM
The Discourse on how Friendliness Meditation should be Done
Karayam-atthakusalena, ~ yan-ta santa pada abhisamecca:
krNQymtxTks[lxn, ~ ynxtM snxtM pdM aBs[mczc:
What should be done by one skilled in goodness, who has comprehended the state
of peace:
sakko uj ca sj ca, ~ suvaco cassa mudu anatimn, [1]
skx[k]x VjU c sUjU c, ~ suv[c]x csxs mu antm]n,
he ought to be able, straight, and upright, easy to speak to, meek, without conceit,
santussako ca subharo ca, ~ appakicco ca sallahukavutti,
snxtsxs[k]x c suB[r]x c, ~ apxpkcz[c]x c slxlhukvutxt,
satisfied (with little), easy to support, free from duties, and light in living,
santindriyo ca nipako ca, ~ appagabbho kulesu ananugiddho, [2]
snxtn
x[y]x c np[k]x c, ~ apxpgbz[B]x k[lxsu annugdx[D]x,
with faculties at peace, prudent, not forward, and greedless among the families,
na ca khudda samcare kici ~ yena vi pare upavadeyyu.
n c KudxdM sm]c[rX k ~ [yxn x p[rX Vpv[dxyM.
he should not do the slightest thing whereby others who are wise might find fault
(with him).
Sukhino v khemino hontu, ~ sabbe satt bhavantu sukhitatt! [3]
"su[n]x v] [Kz[n]x [h]nxt, ~ sbz[bz stxt] Bvnxt suttxt]!
(May all beings) be happy and secure, may all beings in their hearts be happy!
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Thursday - bWhsxptnx
Ye keci pabhtatthi ~ tas v thvar v anavases,
[yx [kx p]NBttxTq ~ ts] v] T]vr] v] anv[sxs],
Whatsoever breathing beings there are, trembling, firm, or any other (beings),
dgh v ye mahant v, ~ majjhim rassakukathl, [4]
G] v] [yx mhnxt] v], ~ mjXm] rsxsk]NukTUl],
whether they be long or great, of middle size, short, tiny, or of compact (body),
dih v ye ca addih, ~ ye ca dre vasanti avidre,
z] v] [yx c adxz], ~ [yx c [rX vsnxt a[rX,
those who are seen, and those who are unseen, those who live far away, those who
are near,
bht v sambhaves v ~ sabbe satt bhavantu sukhitatt! [5]
Bt] v] smzB[vzs v] ~ sbz[bz stxt] Bvnxt suttxt]!"
those who are born, and those who still seek birth, may all beings in their hearts
be happy!
Na paro para nikubbetha, ~ ntimaetha katthaci na kaci,
n p[r]x prM nkbz[bzT, ~ n]tmx[xT ktxT nM k,
No one should cheat another, nor should he despise anyone wherever he is,
byrosan paighasa ~ nam-aassa dukkham-iccheyya. [6]
bY][r]xsn] pGsx] ~ n]xmxsxs kxKcz[CXyY.
he should not long for suffering for another because of anger or resentment.
Mt yath niya putta ~ yus ekaputtam-anurakkhe,
m]t] yT] nyM putxtM ~ a]yus] exkputxtmnurkx[Kz,
In the same way as a mother would protect her child, her only child, with her life,
evam-pi sabbabhtesu ~ mnasa bhvaye aparima. [7]
exvmzp sbzbB[txsu ~ m]nsM B]v[yx apm]NM.
so too towards all beings one should develop the measureless thought (of
friendliness).
Metta-ca sabbalokasmi ~ mnasa bhvaye aparima,
[mtxtxc sbzb[l]xksxM ~ m]nsM B]v[yx apm]NM,
Towards the entire world he should develop the measureless thought of
friendliness,
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Thursday - bWhsxptnx
uddha adho ca tiriya-ca, ~ asambdha avera asapatta. [8]
VdxDM a[D]x c tyxc, ~ asmzb]DM a[vzrM asptxtM.
above, below, and across (the middle), without barriers, hate, or enmity.
Tiha cara nisinno v, ~ sayno v yvatassa vigatamiddho,
tzM crM nsnx[n]x v],sy][n]x v] y]vtsxs gtdx[D]x,
Standing, walking, sitting, lying, for as long as he is without torpor,
eta sati adhiheyya, ~ brahmam-eta vihra idha-m-hu. [9]
extM stM az[yY, bRhxm[mztM h]rM iDm]hu.
he should be resolved on this mindfulness, for this, they say here, is the (true)
spiritual life.
Dihi-ca anupagamma, ~ slav dassanena sampanno,
zqxc anupgmzm, slv] dsxs[nxn smzpnx[n]x,
Without going near to (wrong) views, virtuous, and endowed with (true) insight,
kmesu vineyya gedha, ~ na hi jtu gabbhaseyya punar-et ti. [10]
k][mzsu [nyY [gxDM, n h j]t gbzB[syYM pun[rXt t.
having removed (all) greed for sense pleasures, he will never come to lie in a
womb again.
svda
a]sv]d
Blessing
Etena saccavajjena ~ sotthi te hotu sabbad!
ex[txn sczcvjX[jXn ~ [s]txTq [tx [h]xt sbzb!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena ~ sabbarogo vinassatu!
ex[txn sczcvjX[jXn ~ sbzb[r]x[g]x nsxst!
By this declaration of the truth may all disease be destroyed!
Mett Meditation (15 Minutes)
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Thursday - bWhsxptnx
Dhammapadagth
Dmzmpdg]T]
Verses from the Dhammapada
Sabbappassa akaraa, ~ kusalassa upasampad,
sbzbp]psxs akrNM, ~ kslsxs Vpsmzp,
Not doing any bad deeds, undertaking wholesome deeds,
sacittapariyodapana ~ eta Buddhna ssana. [183]
stxtp[y]xdpnM ~ extM budxD]ns]snM.
and purifying ones mind this is the teaching of the Buddhas.
Khant parama tapo titikkh, ~ Nibbna parama vadanti Buddh.
Knxt prmM t[p]x ttk
xK], ~ nbzb]nM prmM vdnxt budxD].
Forbearing patience is the supreme austerity, Nibbna is supreme say the Buddhas.
Na hi pabbajito parpaghti, ~ samao hoti para vihehayanto. [184]
n h pbzbjq[t]x pr}pG]t, ~ sm[N]x [h]xt prM [hxynx[t]x.
One gone forth does not hurt another, (nor does) an ascetic harass another.
Anpavdo, anpaghto, ~ ptimokkhe ca savaro,
anUpv][d]x, anUpG][t]x, ~ p]t[m]kx[Kz c sMv[r]x,
Not finding fault, not hurting, restraint in regard to the precepts,
mattaut ca bhattasmi, ~ panta-ca sayansana,
mtxtxt] c BtxtsxM, ~ pnxtxc syn]snM,
knowing the correct measure in food, (living in) a remote dwelling place,
adhicitte ca yogo ~ eta Buddhna ssana. [185]
atx[tx c a][y]x[g]x ~ extM budxD]ns]snM.
being devoted to meditation this is the teaching of the Buddhas.
Sabbe sakhr anicc ti, ~ yad paya passati,
sbz[bz szK]r] anczc] t, ~ y px]y psxst,
All conditioned things are impermanent, when one sees this with wisdom,
atha nibbindati dukkhe ~ esa maggo visuddhiy. [277]
aT nbznxdt kx[Kz ~ exs mgx[g]x sudxy].
then one grows tired of suffering, this is the path to purity.
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Thursday - bWhsxptnx
Sabbe sakhr dukkh ti, ~ yad paya passati,
sbz[bz szK]r] kxK] t, ~ y px]y psxst,
All conditioned things are suffering, when one sees this with wisdom,
atha nibbindati dukkhe ~ esa maggo visuddhiy. [278]
aT nbznxdt kx[Kz ~ exs mgx[g]x sudxy].
then one grows tired of suffering, this is the path to purity.
Sabbe dhamm anatt ti, ~ yad paya passati,
sbz[bz Dmzm] antxt] t, ~ y px]y psxst,
All things are without a self, when one sees this with wisdom,
atha nibbindati dukkhe ~ esa maggo visuddhiy. [279]
aT nbznxdt kx[Kz ~ exs mgx[g]x sudxy].
then one grows tired of suffering, this is the path to purity.
Mahjayamagalagth
mh]jymzglg]T]
The Verses on the Great Blessings of Success
Mahkruiko ntho, ~ hitya sabbapina,
mh]k]r{Nq[k]x n][T]x, ~ ht]y sbzbp]NqnM,
The lord of great compassion, for the benefit of all living creatures,
pretv pram sabb ~ patto Sambodhim-uttama.
pU[rXtxv] p]r sbzb] ~ ptx[t]x smz[b]xmutxtmM.
having fulfilled all the perfections has attained supreme and Complete
Awakening.
Etena saccavajjena ~ hotu te jayamagala! [1]
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Jayanto Bodhiy mle ~ Sakyna nandivaddhano,
jynx[t]x [b]xy] mU[lx ~ skY]nM nnxvdxD[n]x,
Succeeding at the root of the Bodhi tree he furthered the Sakyans joy,
eva tuyha jayo hotu, ~ jayassu jayamagala! [2]
exvM tyxhM j[y]x [h]xt, ~ jysxsu jymzglM!
so may you be successful, may you succeed with the blessing of success!
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Thursday - bWhsxptnx
Sakkatv Buddharatana, ~ osadha uttama vara,
skxktxv] budxDrtnM, ~ ozsDM VtxtmM vrM,
Having honoured the Buddha treasure, the best and supreme medicine,
hita devamanussna, ~ Buddhatejena sotthin
htM [dxvmnusxs]nM, ~ budxD[tx[jXn [s]txTqn]
of benefit to gods and men, by the blessd power of the Buddha
nassantupaddav sabbe, ~ dukkh vpasamentu te! [3]
nsxsnxtpdxdv] sbz[bz, ~ kxK] vUps[mnxt [tx!
may all adversities perish, and all suffering come to an end for you!
Sakkatv Dhammaratana, ~ osadha uttama vara,
skxktxv] DmzmrtnM, ~ ozsDM VtxtmM vrM,
Having honoured the Dhamma treasure, the best and supreme medicine,
parihpasamana, ~ Dhammatejena sotthin
pL]hUpsmnM, ~ Dmzm[tx[jXn [s]txTqn]
which brings fevers to an end, by the blessd power of the Dhamma
nassantupaddav sabbe, ~ bhay vpasamentu te! [4]
nsxsnxtpdxdv] sbz[bz, ~ By] vUps[mnxt [tx!
may all adversities perish, and all fear come to an end for you!
Sakkatv Sagharatana, ~ osadha uttama vara,
skxktxv] szGrtnM, ~ ozsDM VtxtmM vrM,
Having honoured the Sagha treasure, the best and supreme medicine,
huneyya phuneyya, ~ Saghatejena sotthin
a]hu[nyYM p]hu[nyYM, ~ szG[tx[jXn [s]txTqn]
worthy of gifts and hospitality, by the blessd power of the Sagha
nassantupaddav sabbe, ~ rog vpasamentu te! [5]
nsxsnxtpdxdv] sbz[bz, ~ [r]xg] vUps[mnxt [tx!
may all adversities perish, and all disease come to an end for you!
Ya kici ratana loke ~ vijjati vividh puth
yM k rtnM [l]x[kx ~ jXjt D] puTU
Whatever the many and various treasures there are in the world
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Thursday - bWhsxptnx
ratana Buddhasama natthi: ~ tasm sotth bhavantu te! [6]
rtnM budxDsmM ntxTq: ~ tsxm] [s]txTq Bvnxt [tx!
no treasure is equal to the Buddha: through this (truth) may you be safe!
Ya kici ratana loke ~ vijjati vividh puth
yM k rtnM [l]x[kx ~ jXjt D] puTU
Whatever the many and various treasures there are in the world
ratana Dhammasama natthi: ~ tasm sotth bhavantu te! [7]
rtnM DmzmsmM ntxTq: ~ tsxm] [s]txTq Bvnxt [tx!
no treasure is equal to the Dhamma: through this (truth) may you be safe!
Ya kici ratana loke ~ vijjati vividh puth
yM k rtnM [l]x[kx ~ jXjt D] puTU
Whatever the many and various treasures there are in the world
ratana Saghasama natthi: ~ tasm sotth bhavantu te! [8]
rtnM szGsmM ntxTq: ~ tsxm] [s]txTq Bvnxt [tx!
no treasure is equal to the Sagha: through this (truth) may you be safe!
Natthi me saraa aa, ~ Buddho me saraa vara!
ntxTq [mz srNM axM, ~ budx[D]x [mz srNM vrM!
For me there is no other refuge, for me the Buddha is the best refuge!
Etena saccavajjena ~ hotu te jayamagala! [9]
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Natthi me saraa aa, ~ Dhammo me saraa vara!
ntxTq [mz srNM axM, ~ Dmz[m]x [mz srNM vrM!
For me there is no other refuge, for me the Dhamma is the best refuge!
Etena saccavajjena ~ hotu te jayamagala! [10]
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Natthi me saraa aa, ~ Sagho me saraa vara!
ntxTq [mz srNM axM, ~ sz[G]x [mz srNM vrM!
For me there is no other refuge, for me the Sagha is the best refuge!
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Thursday - bWhsxptnx
Etena saccavajjena ~ hotu te jayamagala! [11]
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Sabbtiyo vivajjantu ~ sabbarogo vinassatu,
sbzt[y]x vjXjnxt ~ sbzb[r]x[g]x nsxst,
May you avoid all calamities and may all disease be destroyed,
m te bhavatvantaryo, ~ sukh dghyuko bhava!
m] [tx Bvtxvnxtr][y]x, ~ su G]yu[k]x Bv!
may there be no obstacles for you, may you be happy and live long!
Bhavatu sabbamagala... (p. 74)
50
Friday
skr]
Asubhasa
asuBsx]
Perception of the Unattractive
(rakkh Bhvan 3 a]rkxK] B]vn] 3)
Aviasubhanibha ~ saviasubha ima,
ax]NsuBnBM ~ sx]NsuBM imM,
With consciousness it is unattractive, just as it is without (i.e. dead),
kya asubhato passa, ~ asubha bhvaye yati. [1]
k]yM asuB[t]x psxsM, ~ asuBM B]v[yx yt.
seeing this body as unattractive, a monk should develop (the recollection) of
the unattractive.
Vaasahnagandhehi ~ sayoksato tath,
vNxNsNx]ngnx[Dzh ~ a]s[y]xk]s[t]x tT],
Thus by way of colour, shape, smell, location, and appearance,
paikklni kye me ~ kuapni dvisoasa. [2]
pkxkl]n k][yx [mz ~ kNp]n dx[s]xLs.
the thirty-two (parts) in my body (are like) repulsive corpses.
Patitamh pi kuap, ~ jeguccha kyanissita,
pttmzh] p kNp], ~ [jXgczCM k]ynsxstM,
The (parts) that depend on this body are contemptible, as is what falls from a
corpse,
dhro hi suci tassa, ~ kye tu kuape hita. [3]
a]D][r]x hsu tsxs, ~ k][yx t kN[px qtM.
for their receptacle is impure, they are situated in this corpse of a body.
Mlhe kimi va kyoya ~ asucimhi samuhito,
lx[hx k v k][y]xyM ~ asumzh smuzq[t]x,
Like a worm in excrement this body arose in what is impure (i.e. the womb),
51
Friday - skr]
anto asucisampuo ~ puavaccaku viya. [4]
anx[t]x asusmzpuNx[N]x ~ puNxNvczck y.
inside it is full of impurities just like a full lavatory.
Asucisandate nicca ~ yath medakathlik,
asusnxd[tx nczcM ~ yT] [mzdkT]k],
Always the impurities overflow like fat (overflows) from a frying pan,
nnkimikulvso, ~ pakkhacandanik viya. [5]
n]n]kkl]v][s]x, ~ pkxKcnxdnk] y.
various kinds of worms dwell in it, the same as in a cesspool.
Gaabhto, rogabhto, ~ vaabhto, samussayo,
gNxB[t]x, [r]xgB[t]x, ~ vNB[t]x, smusxs[y]x,
This bodily heap is like a boil, like a disease, or like a sore,
atekiccho ti jeguccho ~ pabhinnakuappamo ti. [6]
a[txkcz[C]x t [jXgcz[C]x ~ pBnxnkNpUp[m]x t.
it is incurable, contemptible, just like a rotting corpse.
Khandhaparitta (part)
KnxDptxtM ([k]s)
The Protection of Mind and Body
Virpakkhehi me metta, ~ metta Erpathehi me,
"r}pkx[Kzh [mz [mtxtM, ~ [mtxtM exr]p[Txh [mz,
I am friendly with the Virpakkhas, with the Erpathas I am friendly,
Chabyputtehi me metta, ~ metta Kahgotamakehi ca. [1]
CbY]putx[txh [mz [mtxtM, ~ [mtxtM kNxh][g]xtm[kxh c.
I am friendly with the Chabyputtas, and friendly with the Kahgotamakas.
Apdakehi me metta, ~ metta dipdakehi me,
ap]d[kxh [mz [mtxtM, ~ [mtxtM p]d[kxh [mz,
I am friendly with those without feet, with those with two feet I am friendly,
catuppadehi me metta, ~ metta bahuppadehi me. [2]
ctpxp[dxh [mz [mtxtM, ~ [mtxtM bhupxp[dxh [mz.
I am friendly with those with four feet, with those with many feet I am
friendly.
52
Friday - skr]
M ma apdako hisi, ~ m ma hisi dipdako,
m] mM ap]d[k]x hMs, ~ m] mM hMs p]d[k]x,
May the one without feet not hurt me, may the one with two feet not hurt me,
m ma catuppado hisi, ~ m ma hisi bahuppado. [3]
m] mM ctpxp[d]x hMs, ~ m] mM hMs bhupxp[d]x.
may the one with four feet not hurt me, may the one with many feet not hurt
me.
Sabbe satt, sabbe p, ~ sabbe bht ca keval,
sbz[bz stxt], sbz[bz p]N], ~ sbz[bz Bt] c [kxvl],
May all beings, all living creatures, all who are born, in their entirety,
sabbe bhadrni passantu, ~ m kaci ppam-gam. [4]
sbz[bz B]n psxsnxt, ~ m] k p]pm]gm].
may all see prosperity, may nothing bad come to anyone.
Appamo Buddho! Appamo Dhammo! Appamo Sagho!
apxpm][N]x budx[D]x! apxpm][N]x Dmz[m]x! apxpm][N]x sz[G]x!
The Buddha is measureless! The Dhamma is measureless! The Sagha is measureless!
Pamavantni sirisapni, ahivicchik, satapad, unbhi, sarabh, msik.
pm]Nvnxt]n sMsp]n, ahczCk], stp, VNxN]n]B, srB, mUsk
].
Measurable are creeping things, (such as) snakes, scorpions, centipedes, spiders,
lizards, and rats.
Kat me rakkh, kat me paritt, paikkamantu bhtni!
kt] [mz rkxK], kt] [mz ptxt], pkxkmnxt Bt]n!
I have made this protection, I have made this safeguard, may (all these) beings go
away!
Soha namo Bhagavato, namo sattanna Sammsambuddhnan-ti.
[s]xhM n[m]x Bgv[t]x, n[m]x stxtnxnM smzm]smzbudxD]nn"t.
I revere the Gracious One, I revere the seven Perfect Sambuddhas.
svda
a]sv]d
Blessing
Etena saccavajjena ~ sotthi te hotu sabbad!
ex[txn sczcvjX[jXn ~ [s]txTq [tx [h]xt sbzb!
By this declaration of the truth may you be safe at all times!
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Friday - skr]
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena ~ sabbarogo vinassatu!
ex[txn sczcvjX[jXn ~ sbzb[r]x[g]x nsxst!
By this declaration of the truth may all disease be destroyed!
Paiccasamuppda
pczcsmupxp]dM
Conditional Arising
Avijjpaccay sakhr, sakhrapaccay via,
ajXj]pczcy] szK]r], 0szK]rpczcy] x]NM,
Because of ignorance there are (volitional) processes, because of (volitional)
processes: consciousness,
viapaccay nmarpa, nmarpapaccay sayatana,
x]Npczcy] n]mr}pM, n]mr}ppczcy] sL]ytnM,
because of consciousness: mind and body, because of mind and body: the six sense
spheres,
sayatanapaccay phasso, phassapaccay vedan,
sL]ytnpczcy] Psx[s]x, Psxspczcy] [vzdn],
because of the six sense spheres: contact, because of contact: feeling,
vedanpaccay tah, tahpaccay updna,
[vzdn]pczcy] tNxh], tNxh]pczcy] Vp]nM,
because of feeling: craving, because of craving: attachment,
updnapaccay bhavo, bhavapaccay jti,
Vp]npczcy] B[v]x, Bvpczcy] j]t,
because of attachment: continuation, because of continuation: birth,
jtipaccay jarmaraa, sokaparidevadukkhadomanassupys sambhavanti,
j]tpczcy] jr]mrNM, [s]xkp[dxvkxK[d]xmnsxsup]y]s] smzBvnxt,
because of birth: old age, death, grief, lamentation, pain, sorrow, and despair (all)
originate,
evam-etassa kevalassa dukkhakkhandhassa samudayo hoti.
exv[mztsxs [kxvlsxs kxKkxKnxDsxs smud[y]x [h]xt.
and so this whole mass of suffering comes to arise.
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Friday - skr]
Avijjya tveva asesavirganirodh sakhranirodho,
ajXj]y tx[vzv a[sxsr]gn[r]xD] szK]rn[r]x[D]x,
But with the complete fading away and cessation of ignorance, there is the cessation
of (volitional) processes,
sakhranirodh vianirodho,
szK]rn[r]xD] x]Nn[r]x[D]x,
with the cessation of (volitional) processes, the cessation of consciousness,
vianirodh nmarpanirodho,
x]Nn[r]xD] n]mr}pn[r]x[D]x,
with the cessation of consciousness, the cessation of mind and body,
nmarpanirodh sayatananirodho,
n]mr}pn[r]xD] sL]ytnn[r]x[D]x,
with the cessation of mind and body, the cessation of the six sense spheres,
sayatananirodh phassanirodho,
sL]ytnn[r]xD] Psxsn[r]x[D]x,
with the cessation of the six sense spheres, the cessation of contact,
phassanirodh vedannirodho,
Psxsn[r]xD] [vzdn]n[r]x[D]x,
with the cessation of contact, the cessation of feeling,
vedannirodh tahnirodho,
[vzdn]n[r]xD] tNxh]n[r]x[D]x,
with the cessation of feeling, the cessation of craving,
tahnirodh updnanirodho,
tNxh]n[r]xD] Vp]nn[r]x[D]x,
with the cessation of craving, the cessation of attachment,
updnanirodh bhavanirodho,
Vp]nn[r]xD] Bvn[r]x[D]x,
with the cessation of attachment, the cessation of continuation,
bhavanirodh jtinirodho,
Bvn[r]xD] j]tn[r]x[D]x,
with the cessation of continuation, the cessation of birth,
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Friday - skr]
jtinirodh jarmaraa sokaparidevadukkhadomanassupys nirujjhanti,
j]tn[r]xD] jr]mrNM[s]xkp[dxvkxK[d]xmnsxsup]y]s] nr{jXJnxt,
with the cessation of birth, old age, death, grief, lamentation, pain, sorrow, and
despair (all) cease,
evam-etassa kevalassa dukkhakkhandhassa nirodho hoti.
exv[mztsxs [kxvlsxs kxKkxKnxDsxs n[r]x[D]x [h]xt.
and so there is a cessation of this whole mass of suffering.
Pahama-Buddhavacana
pmbudxDvcnM
The First Words of the Buddha
Anekajtisasra ~ sandhvissa anibbisa
a[nxkj]t sMs]rM ~ snxD]sxsM anbzsM
Through countless births in sasra I have wandered without finding
gahakraka gavesanto: ~ dukkh jti punappuna.
ghk]rkM g[vzsnx[t]x: ~ kxK] j]t punpxpunM.
the housebuilder I was seeking: born and suffering again and again.
Gahakraka dihosi! ~ Puna geha na khasi:
ghk]rk z[]xs! ~ pun [gxhM n k]hs:
O housebuilder, now you are seen! You will not build the house again:
sabb te phsuk bhagg, ~ gahaka visakhita,
sbzb] [tx P]suk] Bgxg], ~ ghkM sztM,
all your rafters have been broken, and the ridgepole has been destroyed,
visakhragata citta, ~ tahna khayam-ajjhag ti.
szK]rgtM txtM, ~ tNxh]nM KymjXJg] t.
my mind has reached the unconditioned, and cravings end has been achieved.
Asubha Meditation (15 Minutes) then, Sabbappassa akaraa... (p. 73)
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Saturday
[snsur]
Maranussati
mrN]nusxst
Recollection of Death
(rakkh Bhvan 4 a]rkxK] B]vn] 4)
Pavtadpatulyya, ~ syusantatiy khaya,
pv]tptlY]y, ~ s]yusnxtty] KyM,
Comparing a lamp in a breeze, and the destruction of the life continuum,
parpamya sampassa ~ bhvaye maraassati. [1]
pr}pm]y smzpsxsM ~ B]v[yx mrNsxstM.
seeing oneself as similar to others one should develop mindfulness of death.
Mahsampattisampatt ~ yath satt mat idha,
mh]smzptxtsmzptxt] ~ yT] stxt] mt] iD,
Just as people who have attained great good fortune here have died,
tath aha marissmi ~ maraa mama hessati. [2]
tT] ahM msxs] ~ mrNM mm [hsxst.
in the same way will I die death is (surely) coming to me.
Uppattiy saheveda ~ maraa gata sad,
Vpxptxty] s[hx[vzdM ~ mrNM a]gtM s,
Indeed death always comes along with that which has arisen,
maraatthya oksa ~ vadhako viya esati. [3]
mrNtxT]y ozk]sM ~ vD[k]x y exst.
it is like a murderer who is seeking an opportunity to kill.
saka anivatta ta ~ satata gamanussuka,
IskM anvtxtM tM ~ sttM gmnusxsukM,
This life is slowly, without turning back, continually, eagerly,
jvita uday attha ~ suriyo viya dhvati. [4]
jQtM Vdy] atxTM ~ su[y]x y D]vt.
going its way, it rises and falls just as the sun runs its course (and sets).
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Saturday - [snsur]
Vijjububbula-ussva, ~ jalarj parikkhaya,
jXjububzbul-Vsxs]v, ~ jlr]jQ pkxKyM,
(Like) lightning, a bubble, dew, a line drawn on water, life (quickly goes to)
destruction,
ghtako variptassa ~ sabbatth pi avriyo. [5]
G]t[k]x vpUtsxs ~ sbzbtxT] p av][y]x.
like an executioner in regard to his rival (death) can never be constrained.
Suyasatthmapuiddh ~ buddhivuddh Jinadvaya,
suystxT]mpuxdx ~ budxvudx jqndxvyM,
Even the two kinds of Victors, who are famous, strong, meritorious, powerful,
and of great intelligence,
ghtesi maraa khippa, ~ k tu mdisake kath? [6]
G][txs mrNM pxpM, ~ k] t m]s[kx kT]?
were quickly slaughtered by death, so what to say about one like me?
Paccayna-ca vekaly ~ bhirajjhattupaddav,
pczcy]nxc [vzklY] ~ b]hrjXJtxtpdxdv],
When conditions fail there are internal and external adversities,
marmora nimes pi ~ maramno anukkhaan-ti. [7]
mr][m]xrM n[mzs] p ~ mrm][n]x anukxKNnxt.
dying at each and every moment I will die in less (time) than a blink of an eye.
Ahasavegavatthni
azsM[vzgvtxTn
U
The Eight Bases for Urgency
Bhvetv caturrakkh ~ vajjeyya anantara
B][vtxv] ctr]rkxK] ~ a]vjX[jXyY annxtrM
Having developed these four protections one should consider next
mahsavegavatthni, ~ aha ahitavriyo. [1]
mh]sM[vzgvtxTUn, ~ az azqt[y]x.
the eight great bases for urgency, having non-stop energy.
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Saturday - [snsur]
Jtijarvydhicut apy, ~ atta-appattakavaadukkha,
j]tjr]vY]cut ap]y], ~ att-apxptxtkvzkxKM,
Birth, old age, sickness, death, the lower realms, the past and future suffering in
the round,
idni hragavehidukkha ~ savegavatthni imni aha. [2]
in a]h]rg[vzqkxKM ~ sM[vzgvtxTUn im]n az.
the suffering in having to seek food in the present, these are the eight bases for
urgency.
Pto ca syam-api ceva ima vidhio,
p][t]x c s]ymp [czv imM []x,
If, in the morning and in the evening, one who knows the way,
sevate satatamatta hitbhilsi,
a][sxv[tx sttmtxt ht]Bl]s,
who desires his own benefit, practises (these meditations) continually,
pappoti so ti vipula hata pripantho,
ppx[p]xt [s]x t pulM ht p]pnx[T]x,
then after destroying (even) extensive obstacles, that sage
seha sukha muni visihamata sukhena c ti. [3]
[szM suKM mun szmtM su[Kzn c] t.
easily attains great happiness, and the distinction of the deathless.
Mettnisasasutta
[mtxt]nsMssutxtM
The Discourse on the Advantages of Friendliness Meditation
Eva me suta:
exvM [mz sutM:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
exkM smyM Bgv] s]vtxTqyM hrt
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
[jXtv[nx an]TpNxksxs a]r][mz.
at Anthapiikas grounds in Jetas Wood.
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Saturday - [snsur]
Tatra kho Bhagav bhikkh mantesi:
ttR [K]x Bgv] BkxKU a]mnx[txs:
There it was that the Gracious One addressed the monks, saying:
Bhikkhavo! ti, Bhadante! ti te bhikkh Bhagavato paccassosu,
"BkxK[v]x!" t, "Bdnx[tx!" t [tx BkxKU Bgv[t]x pczcsx[s]xsuM,
Monks!, Reverend Sir! those monks replied to the Gracious One,
Bhagav etad-avoca:
Bgv] extd[v]xc:
and the Gracious One said this:
Mettya bhikkhave cetovimuttiy,
"[mtxt]y BkxK[vz [cz[t]xmutxty],
Monks, from the freedom of mind by friendliness meditation,
sevitya, bhvitya, bahulkatya,
a][sxt]y, B]t]y, bhukt]y,
when practised, developed, made much of,
ynkatya, vatthukatya, anuhitya, paricitya, susamraddhya,
y]nkt]y, vtxTukt]y, anuzqt]y, pt]y, susm]rdxD]y,
carried on, established, maintained, augmented, and properly instigated,
ekdasnisas pikakh. Katame ekdasa?
exk]ds]nsMs] p]kzK]. kt[mz exk]ds?
eleven advantages are to be expected. What are the eleven?
Sukha supati, sukha paibujjhati, na ppaka supina passati,
suKM supt, suKM pbujXJt, n p]pkM supnM psxst,
He sleeps happily, he wakes up happily, he does not see bad dreams,
Manussna piyo hoti, amanussna piyo hoti,
mnusxs]nM p[y]x [h]xt, amnusxs]nM p[y]x [h]xt,
He is dear to human beings, he is dear to non-human beings,
Devat rakkhanti, nssa aggi v visa v sattha v kamati,
[dxvt] rkxKnxt, n]sxs agxg v] sM v] stxTM v] kmt,
The gods protect him, neither fire, poison, or sword can affect him,
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Saturday - [snsur]
Tuvata citta samdhiyati, mukhavao vippasdati,
tvtM txtM sm]yt, muKvNx[N]x pxpsdt,
He can concentrate his mind quickly, his complexion becomes clear,
asammho kla karoti,
asmzmULx[h]x k]lM k[r]xt,
he dies unbewildered,
uttari appaivijjhanto Brahmalokpago hoti.
VtxtM apxpjXJnx[t]x bRhxm[l]xkp[g]x [h]xt.
and if he penetrates no further, he will (at least) go to the Brahma world.
Mettya bhikkhave cetovimuttiy,
[mtxt]y BkxK[vz [cz[t]xmutxty],
Monks, from the freedom of mind by friendliness meditation,
sevitya, bhvitya, bahulkatya,
a][sxt]y, B]t]y, bhukt]y,
when practised, developed, made much of,
ynkatya, vatthukatya, anuhitya, paricitya, susamraddhya,
y]nkt]y, vtxTukt]y, anuzqt]y, pt]y, susm]rdxD]y,
carried on, established, maintained, augmented, and properly instigated,
ime ekdasnisas pikakh ti.
i[mz exk]ds]nsMs] p]kzK]" t.
there are these eleven advantages to be expected.
Idam-avoca Bhagav, attaman te bhikkh Bhagavato bhsita abhinandun-ti.
idm[v]xc Bgv], atxtmn] [tx BkxKU Bgv[t]x B]stM aBnnxnxt.
The Gracious One said this, and those monks were uplifted and greatly rejoiced in
the Gracious Ones words.
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Saturday - [snsur]
svda
a]sv]d
Blessing
Etena saccavajjena ~ sotthi te hotu sabbad!
ex[txn sczcvjX[jXn ~ [s]txTq [tx [h]xt sbzb!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena ~ sabbarogo vinassatu!
ex[txn sczcvjX[jXn ~ sbzb[r]x[g]x nsxst!
By this declaration of the truth may all disease be destroyed!
Maranussati Meditation (15 Minutes) then, Sabbappassa akaraa... (p. 73)
62
Sunday
i
Dhajaggaparitta
DjgxgptxtM
Safeguard through the Top of a Banner
Eva me suta:
exvM [mz sutM:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
exkM smyM Bgv] s]vtxTqyM hrt
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
[jXtv[nx an]TpNxksxs a]r][mz.
at Anthapiikas grounds in Jetas Wood.
Tatra kho Bhagav bhikkh mantesi:
ttR [K]x Bgv] BkxKU a]mnx[txs:
There it was that the Gracious One addressed the monks, saying:
Bhikkhavo! ti, Bhadante! ti te bhikkh Bhagavato paccassosu,
"BkxK[v]x!" t, "Bdnx[tx!" t [tx BkxKU Bgv[t]x pczcsx[s]xsuM,
Monks!, Reverend Sir! those monks replied to the Gracious One,
Bhagav etad-avoca:
Bgv] extd[v]xc:
and the Gracious One said this:
Bhtapubba bhikkhave devsurasagmo sampabbho ahosi.
"BtpubzbM BkxK[vz [dxv]surszg][m]x smUpbzbULx[h]x a[h]xs.
Formerly, monks, there was a massed battle between the gods and the asuras.
Atha kho bhikkhave Sakko devnamindo deve Tvatise mantesi:
aT [K]x BkxK[vz skx[k]x [dxv]nnx[d]x [dx[vz t]vtM[sx a]mnx[txs:
Then, monks, the lord of the gods Sakka addressed the Tvatisa gods, saying:
Sace mris devna sagmagatna
"s[cz m]s] [dxv]nM szg]mgt]nM
If, dear Sirs, to the gods who have gone into battle
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Sunday - i
uppajjeyya bhaya v chambhitatta v lomahaso v,
VpxpjX[jXyY ByM v] CmzBttxtM v] [l]xmhM[s]x v],
there should arise fear, or terror, or horror,
mameva tasmi samaye dhajagga ullokeyytha.
m[mzv tsxM sm[yx DjgxgM Vlx[l]x[kyY]T.
at that time you could look for the top of my banner.
Mama hi vo dhajagga ullokayata
mmM h [v]x DjgxgM Vlx[l]xkytM
For to those who look to the top of my banner
ya bhavissati bhaya v chambhitatta v, lomahaso v so pahyissati.
yM Bsxst ByM v] CmzBttxtM v], [l]xmhM[s]x v] [s]x physxst.
whatever fear there may be, or terror, or horror, will be given up.
No ce me dhajagga ullokeyytha,
[n]x [cz [mz DjgxgM Vlx[l]x[kyY]T,
If you cannot look to the top of my banner,
atha Pajpatissa devarjassa dhajagga ullokeyytha.
aT pj]ptsxs [dxvr]jsxs DjgxgM Vlx[l]x[kyY]T.
then you could look for the top of the god-king Pajpatis banner.
Pajpatissa hi vo devarjassa dhajagga ullokayata
pj]ptsxs h [v]x [dxvr]jsxs DjgxgM Vlx[l]xkytM
For to those who look to the top of the god-king Pajpatis banner
ya bhavissati bhaya v chambhitatta v, lomahaso v so pahyissati.
yM Bsxst ByM v] CmzBttxtM v], [l]xmhM[s]x v] [s]x physxst.
whatever fear there may be, or terror, or horror, will be given up.
No ce Pajpatissa devarjassa dhajagga ullokeyytha,
[n]x [cz pj]ptsxs [dxvr]jsxs DjgxgM Vlx[l]x[kyY]T,
If you cannot look to the top of the god-king Pajpatis banner,
atha Varuassa devarjassa dhajagga ullokeyytha.
aT vr{Nsxs [dxvr]jsxs DjgxgM Vlx[l]x[kyY]T.
then you could look for the top of the god-king Varuas banner.
Varuassa hi vo devarjassa dhajagga ullokayata
vr{Nsxs h [v]x [dxvr]jsxs DjgxgM Vlx[l]xkytM
For to those who look to the top of the god-king Varuas banner
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Sunday - i
ya bhavissati bhaya v chambhitatta v, lomahaso v, so pahyissati.
yM Bsxst ByM v] CmzBttxtM v], [l]xmhM[s]x v], [s]x physxst.
whatever fear there may be, or terror, or horror, will be given up.
No ce Varuassa devarjassa dhajagga ullokeyytha,
[n]x [cz vr{Nsxs [dxvr]jsxs DjgxgM Vlx[l]x[kyY]T,
If you cannot look to the top of the god-king Varuas banner,
atha snassa devarjassa dhajagga ullokeyytha.
aT Is]nsxs [dxvr]jsxs DjgxgM Vlx[l]x[kyY]T.
then you could look for the top of the god-king snas banner.
snassa hi vo devarjassa dhajagga ullokayata
Is]nsxs h [v]x [dxvr]jsxs DjgxgM Vlx[l]xkytM
For to those who look to the top of the god-king snas banner
ya bhavissati bhaya v chambhitatta v, lomahaso v so pahyissati.
yM Bsxst ByM v] CmzBttxtM v], [l]xmhM[s]x v] [s]x physxst.
whatever fear there may be, or terror, or horror, will be given up.
Ta kho pana bhikkhave Sakkassa v devnamindassa dhajagga ullokayata,
tM [K]x pn BkxK[vz skxksxs v] [dxv]nnxdsxs DjgxgM Vlx[l]xkytM,
But, monks, to he who looks to the top of the lord of the gods Sakkas banner,
Pajpatissa v devarjassa dhajagga ullokayata,
pj]ptsxs v] [dxvr]jsxs DjgxgM Vlx[l]xkytM,
or who looks to the top of the god-king Pajpatis banner,
Varuassa v devarjassa dhajagga ullokayata,
vr{Nsxs v] [dxvr]jsxs DjgxgM Vlx[l]xkytM,
or who looks to the top of the god-king Varuas banner,
snassa v devarjassa dhajagga ullokayata,
Is]nsxs v] [dxvr]jsxs DjgxgM Vlx[l]xkytM,
or who looks to the top of the god-king snas banner,
ya bhavissati bhaya v chambhitatta v lomahaso v,
yM Bsxst ByM v] CmzBttxtM v] [l]xmhM[s]x v],
whatever fear there may be, or terror, or horror,
so pahyethpi no pi pahyetha.
[s]x ph[yxT]p [n]x p ph[yxT.
may be given up, and may not be given up.
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Sunday - i
Ta kissa hetu?
tM ksxs [hxt?
What is the reason for that?
Sakko bhikkhave devnamindo
skx[k]x BkxK[vz [dxv]nnx[d]x
The lord of the gods Sakka, monks,
avtargo avtadoso avtamoho, bhrucchambhi utrsi palyi.
atr][g]x at[d]x[s]x at[m]x[h]x, Br{czCmzB VtR]s pl]y.
being fearful, terrified, scared, he ran away. is not free from passion, is not free from
hatred, is not free from delusion,
Aha-ca kho bhikkhave eva vadmi:
ahxc [K]x BkxK[vz exvM v:
But I say this, monks:
Sace tumhka bhikkhave araagatna v,
s[cz tmzh]kM BkxK[vz arxgt]nM v],
If to you, monks, after going to the wilderness,
rukkhamlagatna v, sugragatna v,
r{kxKmUlgt]nM v], sux]g]rgt]nM v],
or to the root of a tree, or to an empty place,
uppajjeyya bhaya v chambhitatta v lomahaso v,
VpxpjX[jXyY ByM v] CmzBttxtM v] [l]xmhM[s]x v],
there should arise fear, or terror, or horror,
mameva tasmi samaye anussareyytha:
m[mzv tsxM sm[yx anusxs[rXyY]T:
at that time you could recollect me thus:
Iti pi so Bhagav Araha Sammsambuddho,
"it p [s]x Bgv] arhM smzm]smzbudx[D]x,
Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,
vijjcaraasampanno Sugato lokavid,
jXj]crNsmzpnx[n]x sug[t]x [l]xk,
the one endowed with understanding and good conduct, the Fortunate One, the
One who understands the worlds,
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Sunday - i
anuttaro purisadammasrath, Satth devamanussna Buddho Bhagav
ti.
anutxt[r]x pusdmzms]rTQ, stxT] [dxvmnusxs]nM budx[D]x Bgv]" t.
the unsurpassed guide for those people who need taming, the Teacher of gods
and men, the Buddha, the Gracious One.
Mama hi vo bhikkhave anussarata
mmM h [v]x BkxK[vz anusxsrtM
For, monks, to those who recollect me
ya bhavissati bhaya v chambhitatta v lomahaso v so pahyissati.
yM Bsxst ByM v] CmzBttxtM v] [l]xmhM[s]x v] [s]x physxst.
whatever fear there may be, or terror, or horror, will be given up.
No ce ma anussareyytha, atha Dhamma anussareyytha:
[n]x [cz mM anusxs[rXyY]T, aT DmzmM anusxs[rXyY]T:
If you cannot recollect me, then recollect the Dhamma thus:
Svkkhto Bhagavat Dhammo, sandihiko, akliko,
sxv]kxK][t]x Bgvt] Dmz[m]x, snxzq[k]x, ak][k]x,
The Dhamma has been well-proclaimed by the Gracious One, it is visible, not
subject to time,
ehipassiko, opanayiko, paccatta veditabbo vih ti.
exhpsxs[k]x, ozpny[k]x, pczctxtM [vztbz[b]x xh" t.
inviting inspection, onward leading, and can be understood by the wise for
themselves.
Dhamma hi vo bhikkhave anussarata
DmzmM h [v]x BkxK[vz anusxsrtM
For, monks, to those who recollect the Dhamma
ya bhavissati bhaya v chambhitatta v lomahaso v so pahyissati.
yM Bsxst ByM v] CmzBttxtM v] [l]xmhM[s]x v] [s]x physxst.
whatever fear there may be or terror, or horror, will be given up.
No ce Dhamma anussareyytha, atha Sagha anussareyytha:
[n]x [cz DmzmM anusxs[rXyY]T, aT szGM anusxs[rXyY]T:
If you cannot recollect the Dhamma, then recollect the Sagha thus:
Supaipanno Bhagavato svakasagho,
"suppnx[n]x Bgv[t]x s]vksz[G]x,
The Gracious Ones Sagha of disciples are good in their practice,
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Sunday - i
ujupaipanno Bhagavato svakasagho,
Vjuppnx[n]x Bgv[t]x s]vksz[G]x,
the Gracious Ones Sagha of disciples are straight in their practice,
yapaipanno Bhagavato svakasagho,
]yppnx[n]x Bgv[t]x s]vksz[G]x,
the Gracious Ones Sagha of disciples are systematic in their practice,
smcipaipanno Bhagavato svakasagho,
s]ppnx[n]x Bgv[t]x s]vksz[G]x,
the Gracious Ones Sagha of disciples are correct in their practice,
yad-ida cattri purisayugni aha purisapuggal,
ydM ctxt] pusyug]n az puspugxgl],
that is to say, the four pairs of persons, the eight individual persons,
esa Bhagavato svakasagho,
exs Bgv[t]x s]vksz[G]x,
this is the Gracious Ones Sagha of disciples,
huneyyo, phuneyyo, dakkhieyyo, ajalikaranyo,
a]hu[nxy[Y]x, p]hu[nxy[Y]x, dkx[Nxy[Y]x, axjkrNQ[y]x,
they are worthy of offerings, of hospitality, of gifts, and of reverential
salutation,
anuttara puakkhetta lokass ti.
anutxtrM puxkx[KtxtM [l]xksxs]" t.
they are an unsurpassed field of merit for the world.
Sagha hi vo bhikkhave anussarata
szGM h [v]x BkxK[vz anusxsrtM
For, monks, to those who recollect the Sagha
ya bhavissati bhaya v chambhitatta v lomahaso v so pahyissati.
yM Bsxst ByM v] CmzBttxtM v] [l]xmhM[s]x v] [s]x physxst.
whatever fear there may be or terror, or horror, will be given up.
Ta kissa hetu?
tM ksxs [hxt?
What is the reason for that?
Tathgato bhikkhave Araha Sammsambuddho,
tT]g[t]x BkxK[vz arhM smzm]smzbudx[D]x,
The Realised One, monks, the Worthy One, the Perfect Sambuddha,
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vtargo, vtadoso, vtamoho, abhru acchambhi anutrsi apaly ti.
tr][g]x, t[d]x[s]x, t[m]x[h]x, aBr{ aczCmzB anut]R s apl]y" t.
is free from passion, is free from hatred, is free from delusion, not being fearful, not
terrified, not scared, he did not run away.
Idam-avoca Bhagav, ida vatv Sugato athpara etad-avoca Satth:
idm[v]xc Bgv], idM vtxv] sug[t]x aT]prM extd[v]xc stxT]:
The Gracious One said this, and after saying this, the Fortunate One, the Teacher,
said something more:
Arae rukkhamle v, ~ sugre va bhikkhavo,
"arx[x r{kxKmU[lx v], ~ sux]g][rX v BkxK[v]x,
In the wilds, at the root of a tree, or in an empty place, monks,
anussaretha Sambuddha, ~ bhaya tumhka no siy. [1]
anusxs[rXT smzbudxDM, ~ ByM tmzh]k [n]x sy].
you must recollect the Sambuddha, and there will be no fear for you.
No ce Buddha sareyytha, ~ lokajeha narsabha,
[n]x [cz budxDM s[rXyY]T, ~ [l]xk[jXzM nr]sBM,
If you cant remember the Buddha, the worlds elder, the man-bull,
atha Dhamma sareyytha, ~ niyynika sudesita. [2]
aT DmzmM s[rXyY]T, ~ nyY]nkM su[dxstM.
then you must remember the Dhamma, which leads out, which is well
preached.
No ce Dhamma sareyytha, ~ niyynika sudesita,
[n]x [cz DmzmM s[rXyY]T, ~ nyY]nkM su[dxstM,
If you cant remember the Dhamma, which leads out, which is well preached,
atha Sagha sareyytha, ~ puakkhetta anuttara. [3]
aT szGM s[rXyY]T, ~ puxkx[KtxtM anutxtrM.
then you must remember the Sagha, which is an unsurpassed field of merit.
Eva Buddha sarantna, ~ Dhamma Sagha-ca bhikkhavo,
exvM budxDM srnxt]nM, ~ DmzmM szGxc BkxK[v]x,
Thus for those who remember the Buddha, the Dhamma, or the Sagha, monks,
bhaya v chambhitatta v, ~ lomahaso na hessat ti. [4]
ByM v] CmzBttxtM v], ~ [l]xmhM[s]x n [hsxst" t.
(there will be no) fear, or terror, there will be no horror.
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Sunday - i
svda
a]sv]d
Blessing
Etena saccavajjena ~ sotthi te hotu sabbad!
ex[txn sczcvjX[jXn ~ [s]txTq [tx [h]xt sbzb!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena ~ sabbarogo vinassatu!
ex[txn sczcvjX[jXn ~ sbzb[r]x[g]x nsxst!
By this declaration of the truth may all disease be destroyed!
Buddhnussati Meditation (15 Minutes)
Dhammapadagth
Dmzmpdg]T]
Verses from the Dhammapada
Sabbappassa akaraa, ~ kusalassa upasampad,
sbzbp]psxs akrNM, ~ kslsxs Vpsmzp,
Not doing any bad deeds, undertaking wholesome deeds,
sacittapariyodapana ~ eta Buddhna ssana. [183]
stxtp[y]xdpnM ~ extM budxD]ns]snM.
and purifying ones mind this is the teaching of the Buddhas.
Khant parama tapo titikkh, ~ Nibbna parama vadanti Buddh.
Knxt prmM t[p]x ttk
xK], ~ nbzb]nM prmM vdnxt budxD].
Forbearing patience is the supreme austerity, Nibbna is supreme say the Buddhas.
Na hi pabbajito parpaghti, ~ samao hoti para vihehayanto. [184]
n h pbzbjq[t]x pr}pG]t, ~ sm[N]x [h]xt prM [hxynx[t]x.
One gone forth does not hurt another, (nor does) an ascetic harass another.
Anpavdo, anpaghto, ~ ptimokkhe ca savaro,
anUpv][d]x, anUpG][t]x, ~ p]t[m]kx[Kz c sMv[r]x,
Not finding fault, not hurting, restraint in regard to the precepts,
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Sunday - i
mattaut ca bhattasmi, ~ panta-ca sayansana,
mtxtxt] c BtxtsxM, ~ pnxtxc syn]snM,
knowing the correct measure in food, (living in) a remote dwelling place,
adhicitte ca yogo ~ eta Buddhna ssana. [185]
atx[tx c a][y]x[g]x ~ extM budxD]ns]snM.
being devoted to meditation, this is the teaching of the Buddhas.
Sabbe sakhr anicc ti, ~ yad paya passati,
sbz[bz szK]r] anczc] t, ~ y px]y psxst,
All conditioned things are impermanent, when one sees this with wisdom,
atha nibbindati dukkhe ~ esa maggo visuddhiy. [277]
aT nbznxdt kx[Kz ~ exs mgx[g]x sudxy].
then one grows tired of suffering, this is the path to purity.
Sabbe sakhr dukkh ti, ~ yad paya passati,
sbz[bz szK]r] kxK] t, ~ y px]y psxst,
All conditioned things are suffering, when one sees this with wisdom,
atha nibbindati dukkhe ~ esa maggo visuddhiy. [278]
aT nbznxdt kx[Kz ~ exs mgx[g]x sudxy].
then one grows tired of suffering, this is the path to purity.
Sabbe dhamm anatt ti, ~ yad paya passati,
sbz[bz Dmzm] antxt] t, ~ y px]y psxst,
All things are without a self, when one sees this with wisdom,
atha nibbindati dukkhe ~ esa maggo visuddhiy. [279]
aT nbznxdt kx[Kz ~ exs mgx[g]x sudxy].
then one grows tired of suffering, this is the path to purity.
Bhavatu sabbamagala, ~ rakkhantu sabbadevat,
Bvt sbzbmzglM, ~ rkxKnxt sbzb[dxvt],
May there be every blessing, and may all of the gods protect you,
sabbabuddhnubhvena ~ sad sotthi bhavantu te!
sbzbbudxD]nuB][vzn ~ s [s]txTq Bvnxt [tx!
by the power of all the Buddhas may you be safe forever!
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Sunday - i
Bhavatu sabbamagala, ~ rakkhantu sabbadevat,
Bvt sbzbmzglM, ~ rkxKnxt sbzb[dxvt],
May there be every blessing, and may all of the gods protect you,
sabbadhammnubhvena ~ sad sotthi bhavantu te!
sbzbbudxD]nuB][vzn ~ s [s]txTq Bvnxt [tx!
by the power of all that is Dhamma may you be safe forever!
Bhavatu sabbamagala, ~ rakkhantu sabbadevat,
Bvt sbzbmzglM, ~ rkxKnxt sbzb[dxvt],
May there be every blessing, and may all of the gods protect you,
sabbasaghnubhvena ~ sad sotthi bhavantu te!
sbzbDmzm]nuB][vzn ~ s [s]txTq Bvnxt [tx!
by the power of the whole Sangha may you be safe forever!
Abhayaparitta
aByptxtM
The Fearless Safeguard
Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakunassa saddo,
ynxnxntxtM avmzglxc, ~ [y]x c]mn][p]x sknsxs sdx[d]x,
Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta ~ Buddhnubhvena vinsamentu!
p]pgxg[h]x sxsupnM aknxtM ~ budxD]nuB][vzn n]s[mnxt!
also evil planets, and unpleasant dreams, may they perish through the power of
the Buddha!
Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakunassa saddo,
ynxnxntxtM avmzglxc, ~ [y]x c]mn][p]x sknsxs sdx[d]x,
Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta ~ Dhammnubhvena vinsamentu!
p]pgxg[h]x sxsupnM aknxtM ~ Dmzm]nuB][vzn n]s[mnxt!
also evil planets, and unpleasant dreams, may they perish through the power of
the Dhamma!
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Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakunassa saddo,
ynxnxntxtM avmzglxc, ~ [y]x c]mn][p]x sknsxs sdx[d]x,
Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta ~ Saghnubhvena vinsamentu!
p]pgxg[h]x sxsupnM aknxtM ~ szG]nuB][vzn n]s[mnxt!
also evil planets, and unpleasant dreams, may they perish through the power of
the Sangha!
Dukkhappatt ca niddukkh, ~ bhayappatt ca nibbhay,
kxKpxptxt] c ndxkxK], ~ Bypxptxt] c nbzBy],
May those who suffer be without suffering, may those who fear be without
fear,
sokappatt ca nissok ~ hontu sabbe pi pino!
[s]xkpxptxt] c nsx[s]xk] ~ [h]nxt sbz[bz p p]Nq[n]x!
may those who grieve be without grief, may all living creatures be so!
Dna dadantu saddhya, ~ sla rakkhantu sabbad,
nM ddnxt sdxD]y, ~ slM rkxKnxt sbzb,
You should give gifts with confidence, protect your virtue at all times,
bhvanbhirat hontu, ~ gacchantu devatgat.
B]vn]Brt] [h]nxt, ~ gczCnxt [dxvt]gt].
find delight in meditation, and (after death) go to the gods.
Sabbe Buddh balappatt, ~ Paccekna-ca ya bala
sbz[bz budxD] blpxptxt], ~ pcz[czk]nxc yM blM
All the Buddhas strength, and whatever strength the Individual Buddhas
Arahantna-ca tejena ~ rakkha bandhma sabbaso!
arhnxt]nxc [tx[jXn ~ rkxKM bnxD]m sbzb[s]x!
and Worthy Ones have, by that power we bind this protection in every way!
ksah ca bhummah... (p. 75)
73
Avasna
avs]nM
Avasna 1
avs]nM 1
Conclusion 1
Dhammapadagth
Dmzmpdg]T]
Verses from the Dhammapada
Sabbappassa akaraa, ~ kusalassa upasampad,
sbzbp]psxs akrNM, ~ kslsxs Vpsmzp,
Not doing any bad deeds, undertaking wholesome deeds,
sacittapariyodapana ~ eta Buddhna ssana. [183]
stxtp[y]xdpnM ~ extM budxD]ns]snM.
and purifying ones mind, this is the teaching of the Buddhas.
Avasna - avs]nM
Sabbe sakhr anicc ti, ~ yad paya passati,
sbz[bz szK]r] anczc] t, ~ y px]y psxst,
All conditioned things are impermanent, when one sees this with wisdom,
atha nibbindati dukkhe ~ esa maggo visuddhiy. [277]
aT nbznxdt kx[Kz ~ exs mgx[g]x sudxy].
then one grows tired of suffering, this is the path to purity.
Avasna 2
avs]nM 2
Conclusion Part 2
Bhavatu sabbamagala, ~ rakkhantu sabbadevat,
Bvt sbzbmzglM, ~ rkxKnxt sbzb[dxvt],
May there be every blessing, and may all of the gods protect you,
sabbabuddhnubhvena ~ sad sotthi bhavantu te!
sbzbbudxD]nuB][vzn ~ s [s]txTq Bvnxt [tx!
by the power of all the Buddhas may you be safe forever!
Bhavatu sabbamagala, ~ rakkhantu sabbadevat,
Bvt sbzbmzglM, ~ rkxKnxt sbzb[dxvt],
May there be every blessing, and may all of the gods protect you,
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Avasna - avs]nM
sabbadhammnubhvena ~ sad sotthi bhavantu te!
sbzbbudxD]nuB][vzn ~ s [s]txTq Bvnxt [tx!
by the power of all that is Dhamma may you be safe forever!
Bhavatu sabbamagala, ~ rakkhantu sabbadevat,
Bvt sbzbmzglM, ~ rkxKnxt sbzb[dxvt],
May there be every blessing, and may all of the gods protect you,
sabbasaghnubhvena ~ sad sotthi bhavantu te!
sbzbDmzm]nuB][vzn ~ s [s]txTq Bvnxt [tx!
by the power of the whole Sangha may you be safe forever!
Avasna 3
avs]nM 3
Conclusion Part 3
ksah ca bhummah ~ dev ng mahiddhik,
a]k]sz] c Bmzmz] ~ [dxv] n]g] mhdxk],
May those powerful gods and ngas stationed in the sky or on the earth,
pua ta anumoditv ~ cira rakkhantu ssana!
puxM tM anu[m]xtxv] ~ rM rkxKnxt s]snM!
having rejoiced in this merit protect the teaching for a long time!
ksah ca bhummah ~ dev ng mahiddhik,
a]k]sz] c Bmzmz] ~ [dxv] n]g] mhdxk],
May those powerful gods and ngas stationed in the sky or on the earth,
pua ta anumoditv ~ cira rakkhantu desana!
puxM tM anu[m]xtxv] ~ rM rkxKnxt [dxsnM!
having rejoiced in this merit protect the preaching for a long time!
ksah ca bhummah ~ dev ng mahiddhik,
a]k]sz] c Bmzmz] ~ [dxv] n]g] mhdxk],
May those powerful gods and ngas stationed in the sky or on the earth,
pua ta anumoditv ~ cira rakkhantu ma paran!-ti
puxM tM anu[m]xtxv] ~ rM rkxKnxt mM prn!t
having rejoiced in this merit protect me and others for a long time!
76
Avasna - avs]nM
Ida me tna hotu, ~ sukhit hontu tayo!
idM [mz ]tnM [h]xt, ~ sut] [h]nxt ]t[y]x!
May this (merit) go to my relatives, may my relatives be happy!
Ida me tna hotu, ~ sukhit hontu tayo!
idM [mz ]tnM [h]xt, ~ sut] [h]nxt ]t[y]x!
May this (merit) go to my relatives, may my relatives be happy!
Ida me tna hotu, ~ sukhit hontu tayo!
idM [mz ]tnM [h]xt, ~ sut] [h]nxt ]t[y]x!
May this (merit) go to my relatives, may my relatives be happy!
Imin puakammena ~ upajjhy guuttar,
in] puxkmz[mzn ~ VpjXJ]y] gNutxtr],
By this meritorious deed may my highly virtuous preceptors,
cariypakr ca, ~ mt pit piy mama, [1]
a]cyUpk]r] c, ~ m]t] pt] py] mmM,
teachers, and other helpers, my dear mother and father,
Suriyo Candim rj, ~ guavant nar pi ca,
su[y]x cnxm] r]j], ~ gNvnxt] nr] p c,
the Sun and Moon kings, and also other virtuous beings,
brahm mr ca indr ca, ~ lokapl ca devat, [2]
bRhxm] m]r] c inx] c, ~ [l]xkp]l] c [dxvt],
brahms, mras, and indras, and (all) world-protecting gods,
Yamo mitt manuss ca ~ majjhah verikpi ca,
y[m]x txt] mnusxs] c ~ mjXJz] [vzk]p c,
Yama, friendly humans, neutral persons, and also foes,
sabbe satt sukh hontu ~ puni pakatni me. [3]
sbz[bz stxt] su [h]nxt ~ pux]n pkt]n [mz.
may all beings be happy with these my natural merits.
Sukha-ca tividha dentu ~ khippa ppe yath mata,
suKxc tDM [dnxt ~ pxpM p][px yT] mtM,
By these meritorious deeds, by this dedication, may bad deeds
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Avasna - avs]nM
imin puakammena ~ imin uddisena ca. [4]
in] puxkmz[mzn ~ in] Vdx[sxn c.
be as though dead, and may (these merits) give the threefold happiness.
Khippha sulabhe ceva ~ tahupdnachedana,
pxp]hM sul[Bx [czv ~ tNxhup]n[CXdn,
May I quickly and easily (see the) cutting off of craving and attachment,
ye santne hn dhamm ~ yva Nibbnato mama, [5]
[yx snxt][nx hn] Dmzm] ~ y]v nbzb]n[t]x mmM,
and the whole succession of low things until I arrive at Nibbna,
nassantu sabbad yeva ~ yattha jto bhave bhave.
nsxsnxt sbzb [yxv ~ ytxT j][t]x B[vz B[vz.
may (these things) be destroyed every day in whatever existence I am born.
Ujucitto satipao, ~ sallekho viriyavmin, [6]
Vjutx[t]x stp[]x, ~ slx[lx[K]x yv]n],
Upright mind, mindfulness, wisdom, austerity, and energy, by these (qualities),
mr labhantu noksa ~ ktu-ca viriyesu me,
m]r] lBnxt [n]xk]sM ~ k]txc [yxsu [mz,
may the mras find no room to do (anything) about my energy,
Buddho dpavaro ntho, ~ Dhammo ntho varuttamo, [7]
budx[D]x pv[r]x n][T]x, ~ Dmz[m]x n][T]x vr{txt[m]x,
The Buddha is an excellent light, a protector, the Dhamma is the greatest, most
excellent protector,
ntho Paccekasambuddho, ~ Sagho nthottaro mama,
n][T]x pcz[czksmzbudx[D]x, ~ sz[G]x n][T]txt[r]x mmM,
the Independent Sambuddha is my protector, the Sangha is the greatest
protector for me,
tejottamnubhvena ~ mroksa labhantu m. [8]
[tx[j]txtm]nuB][vzn ~ m][r]xk]sM lBnxt m].
by this highly resplendent power may the mras find no room.
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Avasna - avs]nM
Ovda
ozv]dM
Advice
(Senior monk only)
Appamdena bhikkhave sampdetha:
apxpm][dxn BkxK[vz smzp][dxT:
Strive on, monks, with heedfulness:
Buddhuppdo dullabho lokasmi,
budxDupxp][d]x lxl[B]x [l]xksxM,
the arising of a Buddha in this world is rare,
manussatt pailbho dullabho,
mnusxstxt] pl][B]x lxl[B]x,
acquiring a human existence is rare,
dullabh saddh sampatti,
lxlB] sdxD] smzptxt,
gaining confidence is rare,
pabbajitabhvo dullabho,
pbzbjqtB][v]x lxl[B]x,
being one gone forth is rare,
Saddhammasavana atidullabha.
sdxDmzmsvnM atlxlBM.
hearing the True Dhamma is extremely rare.
Eva divase divase ovd:
exvM v[sx v[sx ozv]:
So day in and day out he advised them thus (saying):
"Handa dni bhikkhave mantaymi vo vayadhamm sakhr,
"hnxd n BkxK[vz a]mnxty] [v]x vyDmzm] szK]r],
"Come now, monks, for I tell you (all) conditioned things are subject to decay,
appamdena sampdetha!"
apxpm][dxn smzp][dxT!"
strive on with heedfulness!"
79
Avasna - avs]nM
Vajjapaksana
vjXjpk]snM
Confession of Faults
Kyena vc cittena ~ pamdena may kata,
k][yxn v]c] tx[txn ~ pm][dxn my] ktM,
For any transgression I have committed through heedlessness, by way of
body,
accaya khama me bhante, ~ bhripaa Tathgata.
aczcyM Km [mz Bnx[tx, ~ Bpx tT]gt.
speech, or mind, please forgive me, Venerable Sir, Realised One, O greatly
wise.
Kyena vc cittena ~ pamdena may kata,
k][yxn v]c] tx[txn ~ pm][dxn my] ktM,
For any transgression I have committed through heedlessness, by way of
body,
accaya khama me Dhamma ~ sandihika, aklika.
aczcyM Km [mz Dmzm ~ snxzqk, ak]k.
speech, or mind, please forgive me, O Dhamma, which leads on, not subject to
time.
Kyena vc cittena ~ pamdena may kata,
k][yxn v]c] tx[txn ~ pm][dxn my] ktM,
For any transgression I have committed through heedlessness, by way of
body,
accaya khama me Sagha, ~ puakkhetta anuttara.
aczcyM Km [mz szG, ~ puxkx[KtxtM anutxtr.
speech, or mind, please forgive me, O Sangha unsurpassed field of merit.
Oksa vandmi bhante,
ozk]s vnx Bnx[tx,
With your consent, Venerable Sir, I worship you,
(Sukhi hotha!)
(su [h]xT!)
(May you be happy!)
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Avasna - avs]nM
May kata pua smin anumoditabba,
my] ktM puxM s]n] anu[m]xtbzbM,
If any merit has been made by me I share it with my lord,
(Sdhu! Sdhu! Anumodmi,)
(s]Du, s]Du, anu[m]x,)
(Surely! Surely! I share in it,)
Samin kata puam maya dtabba,
sn] ktM puxm myM tbzbM,
The merit made by my lord should be shared with us,
(Sdhu! Anumoditabba,)
(s]Du, anu[m]xtbzbM,)
(Surely! You should share in it,)
Sdhu! Sdhu! Anumodmi,
s]Du, s]Du, anu[m]x,
Surely! Surely! I share in it,
Oksa dvarattayena kata sabba aparda khamatha me bhante,
ozk]s dxvrtxt[yxn ktM sbzbM apr]dM KmT [mz Bnx[tx,
Please consent to forgive me, Venerable Sir, for any offences I have committed by
way of the three doors (of body, speech, or mind),
(Khammi, khmitabba!)
(Km], KtbzbM!)
(I forgive you, you should forgive me!)
Oksa khammi bhante!
ozk]s Km] Bnx[tx!
With consent, I forgive you, Venerable Sir!
81
Avasna - avs]nM
Vuddhipatthna
vudxptxT]nM
Benediction
Abhivdanaslissa ~ nicca vaddh pacyino,
aBv]dnssxs ~ nczcM vdxD] pc]y[n]x,
For one in the habit of constantly worshipping respectable elders,
cattro dhamm vahanti ~ yu, vao, sukha, bala.
ctxt][r]x Dmzm] vznxt ~ a]yu, vNx[N]x, suKM, blM.
four things increase ~ length of life, beauty, happiness, and strength.
yurrogyasampatti ~ saggasampatti-m-eva ca,
a]yur][r]gxYsmzptxt ~ sgxgsmzptxt[mzv c,
The attainment of long life and health, ~ the attainment of heaven,
atho Nibbnasampatti ~ imin te samijjhatu!
a[T]x nbzb]nsmzptxt ~ in] [tx sjXJt!
and then the attainment of Nibbna ~ may you be successful in this!
82
Blessing Chants
(Sotthiparitta)
nandajoti Bhikkhu
a]nnxd[j]xt BkxKu
1st edition
2006/2550
Table of Contents
Devrdhan
Namakkra
Buddhaguavandan
Dhammaguavandan
Saghaguavandan
Mahmagalasutta4
Karayamettasutta
Ratanasutta
Ahavsatiparitta
Abhayaparitta
Sotthiparitta
[s]txTqptxtM
Blessing Chants
Devrdhan
[dxv]r]Dn]
The Invitation to the Gods
Samant cakkavesu ~ atrgacchantu devat
smnxt] ckxkv][Lxsu ~ atR] gczCnxt [dxvt]
May the gods from all over the universe assemble here
saddhamma Munirjassa ~ suantu saggamokkhada:
sdxDmzmM munr]jsxs ~ suNnxt sgxg[m]kxKdM:
and listen to the King of the Sages true Dhamma about heaven and release:
Parittassavaaklo aya bhadant!
ptxtsxsvnk][l]x ayM Bdnxt]!
Reverend Sirs, this is the time for hearing the safeguard!
Parittassavaaklo aya bhadant!
ptxtsxsvnk][l]x ayM Bdnxt]!
Reverend Sirs, this is the time for hearing the safeguard!
Dhammaparittassavaaklo aya bhadant!
Dmzmptxtsxsvnk][l]x ayM Bdnxt]!
Reverend Sirs, this is the time for hearing the safeguard!
Namakkra
nmkxk]rM
Reverence
Namo tassa Bhagavato Arahato Samm-sambuddhassa
n[m]x tsxs Bgv[t]x arh[t]x smzm]smzbudxDsxs
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Samm-sambuddhassa
n[m]x tsxs Bgv[t]x arh[t]x smzm]smzbudxDsxs
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Namo tassa Bhagavato Arahato Samm-sambuddhassa
n[m]x tsxs Bgv[t]x arh[t]x smzm]smzbudxDsxs
Reverence to him, the Gracious One, the Worthy One, the Perfect Sambuddha
Dhammaguavandan
DmzmgNvnxdn]
Worshipping the Virtues of the Dhamma
Svkkhto Bhagavat Dhammo, sandihiko, akliko,
sxv]kxK][t]x Bgvt] Dmz[m]x, snxzq[k]x, ak][k]x,
The Dhamma has been well-proclaimed by the Gracious One, it is visible, not subject
to time,
ehipassiko, opanayiko, paccatta veditabbo vih ti.
exhp
sxs[k]x, ozpny[k]x, pczctxtM [vztbz[b]x xh t.
inviting inspection, onward leading, and can be understood by the wise for
themselves.
Saghaguavandan
szGgNvnxdn]
Worshipping the Virtues of the Sagha
Supaipanno Bhagavato svakasagho,
suppnx[n]x Bgv[t]x s]vksz[G]x,
The Gracious Ones Sagha of disciples are good in their practice,
ujupaipanno Bhagavato svakasagho,
Vjuppnx[n]x Bgv[t]x s]vksz[G]x,
the Gracious Ones Sagha of disciples are straight in their practice,
svda
a]sv]d
Blessing
Etena saccavajjena ~ sotthi te hotu sabbad!
ex[txn sczcvjX[jXn ~ [s]txTq [tx [h]xt sbzb!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Mahmagalasutta
mh]mzglsutxtM
The Discourse on the Great Blessings
Eva me suta:
exvM [mz sutM:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
exkM smyM Bgv] s]vtxTqyMhrt
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
[jXtv[nx an]TpNxksxs a]r][mz.
at Anthapiikas grounds in Jetas Wood.
Atha kho aatar devat abhikkantya rattiy,
aT [K]x axtr] [dxvt] aBkxknxt]y rtxty
],
Then a certain god, towards the end of the night,
abhikkantava kevalakappa Jetavana obhsetv,
aBkxknxtvNxN] [kxvlkpxpM [jXtvnM ozB][stxv],
having lit up the whole of Jetas Wood with his surpassing beauty,
yena Bhagav tenupasakami,
[yxn Bgv] [txnupszk,
approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta ahsi.
Vpszktxv] BgvnxtM aBv][dtxv] exkmnxtM az]s.
and after approaching and worshipping the Gracious One, he stood on one side.
Ekam-anta hit kho s devat Bhagavanta gthya ajjhabhsi:
exkmnxtM qt] [K]x s] [dxvt] BgvnxtM g]T]y ajXJB]s:
While standing on one side that god addressed the Gracious One with a verse:
svda
a]sv]d
Blessing
Etena saccavajjena ~ sotthi te hotu sabbad!
ex[txn sczcvjX[jXn ~ [s]txTq [tx [h]xt sbzb!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena ~ sabbarogo vinassatu!
ex[txn sczcvjX[jXn ~ sbzb[r]x[g]xnsxst!
By this declaration of the truth may all disease be destroyed!
svda
a]sv]d
Blessing
Etena saccavajjena ~ sotthi te hotu sabbad!
ex[txn sczcvjX[jXn ~ [s]txTq [tx [h]xt sbzb!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena ~ sabbarogo vinassatu!
ex[txn sczcvjX[jXn ~ sbzb[r]x[g]xnsxst!
By this declaration of the truth may all disease be destroyed!
svda
a]sv]d
Blessing
Etena saccavajjena ~ sotthi te hotu sabbad!
ex[txn sczcvjX[jXn ~ [s]txTq [tx [h]xt sbzb!
By this declaration of the truth may you be safe at all times!
Etena saccavajjena ~ hotu te jayamagala!
ex[txn sczcvjX[jXn ~ [h]xt [tx jymzglM!
By this declaration of the truth may you have the blessing of success!
Etena saccavajjena ~ sabbarogo vinassatu!
ex[txn sczcvjX[jXn ~ sbzb[r]x[g]xnsxst!
By this declaration of the truth may all disease be destroyed!
Ahavsatiparitta
azstptxtM
Protection through the Twenty-Four (Buddhas)
Tahakaro mahvro, ~ Medhakaro mahyaso,
tNxhzk[r]x mh][r]x, ~ [mzDzk[r]x mh]y[s]x,
Tahakara, the great hero, Medhakara, of great repute,
Saraakaro lokahito, ~ Dpakaro jutindharo, [1]
srNzk[r]x [l]xkh[t]x, ~ pzk[r]x jutnxD[r]x,
Saraakara, who benefits the world, Dpakara, the bright one,
Koao janapmokkho, ~ Magalo purissabho,
[k]Nxx[] jnp][m]kx[K]x, ~ mzg[l]x pus]s[B]x,
Kondaa, head of the people, Magala, a bull of a man,
Abhayaparitta
aByptxtM
The Fearless Safeguard
Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakunassa saddo,
ynxnxntxtM avmzglxc, ~ [y]x c]mn][p]x sknsxs sdx[d]x,
Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta ~ Buddhnubhvena vinsamentu!
p]pgxg[h]x sxsupnM aknxtM ~ budxD]nuB][vznn]s[mnxt!
also evil planets, and unpleasant dreams, may they perish through the power of
the Buddha!
Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakunassa saddo,
ynxnxntxtM avmzglxc, ~ [y]x c]mn][p]x sknsxs sdx[d]x,
Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
ppaggaho dussupina akanta ~ Dhammnubhvena vinsamentu!
p]pgxg[h]x sxsupnM aknxtM ~ Dmzm]nuB][vznn]s[mnxt!
also evil planets, and unpleasant dreams, may they perish through the power of
the Dhamma!
Yan-dunnimitta avamagala-ca, ~ yo cmanpo sakunassa saddo,
ynxnxntxtM avmzglxc, ~ [y]x c]mn][p]x sknsxs sdx[d]x,
Whatever bad sign, inauspicious event, or whatever ominous bird shriek there is,
Caturrakkh Bhvan
Four Protective Meditations
edited and translated by
nandajoti Bhikkhu
Buddhnussati, mett ca, asubha, maraassati
Recollection of the Buddha, friendliness, unattractiveness, and mindfulness of death iti im caturrakkh bhikkhu bhveyya slav.
these are the four protective meditations that a virtuous monk should develop.
Anantavitthragua guatonussara Muni,
Recollecting the Sages virtue, and his endless, extensive, good qualities,
bhveyya buddhim bhikkhu Buddhnussati-m-dito.
the wise monk should develop the recollection of the Buddha first.
Buddhnussati
Recollection of the Buddha
(rakkh Bhvan 1)
1. Savsane kilese so eko sabbe nightiya,
Alone he destroyed all the corruptions, and (bad) predispositions,
ah susuddhasantno pjna ca sadraho.
and being continually and fully pure he is worthy of worship at all times.
2. Sabbaklagate dhamme sabbe samm saya Muni
The Sage by himself has, in every way, completely awakened to all things
sabbkrena bujjhitv, eko sabbauta gato.
throughout the whole of time, and alone he has arrived at omniscience.
3. Vipassandi vijjhi sldi caraehi ca,
Being endowed with great psychic power, good conduct, virtue, and so on,
susamiddhehi sampanno, gaganbhehi nyako.
true understanding, insight, and so on, the leader was like the shining sky.
Caturrakkh Bhvan - 2
4. Sammgato subha hna amoghavacano ca so,
He who never spoke foolish words, has arrived at that glorious state (Nibbna),
tividhasspi lokassa t niravasesato.
he knew the threefold world system (completely) without leaving anything out.
5. Anekehi guoghehi sabbasattuttamo ah,
Overflowing with countless good qualities he is supreme among all beings,
anekehi upyehi naradamme damesi ca.
with countless skilful means he tamed those men who could be tamed.
6. Eko sabbassa lokassa sabbamatthnussako,
He alone, to the whole world was the teacher of everything good,
bhgyaissariydna guna paramo nidh.
he is the highest treasure, having qualities such as good fortune, mastery, and so on.
7. Passa sabbadhammesu karu sabbajantusu,
Being wise in regard to all things compassionate to everybody,
attatthna paratthna sdhik guajehik.
he exceeded (others) in the best qualities, (knowing) what was for his own and others
good.
8. Dayya pram citv payattnam-uddhar,
Through sympathy he set his mind on the perfections through wisdom he raised himself
up,
uddhar sabbadhamme ca, dayyae ca uddhar.
he raised himself above all things, through sympathy he raised others too.
9. Dissamno pi tvassa rpakyo acintayo,
Even his visible form-body was beyond thought,
asdhraaahe dhammakye kath vakti?
what can be said of his spiritual body, which was unique, having powerful knowledge?
Caturrakkh Bhvan - 3
Mett Bhvan
The Development of Friendliness Meditation
(rakkh Bhvan 2)
1. Attpamya sabbesa sattna sukhakmata,
In a similar way to oneself, all beings desire happiness,
passitv kamato metta sabbasattesu bhvaye.
having seen that one should gradually develop friendliness towards all beings.
2. Sukh bhaveyya niddukkho, aha nicca, aham viya
May I constantly be happy, free from suffering, and like myself
hit ca me sukh hontu, majjhatt ctha verino.
may my benefactors be happy, neutral persons, and foes also.
3. Imamhi gmakkhettamhi, satt hontu sukh sad,
In this village, and its surrounding fields, may beings always be happy,
tato para-ca rajjesu, cakkavlesu jantuno.
and those in other countries, and people throughout the universe.
4. Samant cakkavlesu sattnantesu pino,
Throughout the entire universe may the countless beings, creatures,
sukhino puggal bht attabhvagat siyu,
persons, and bhtas, who have attained individuality, be happy,
5. tath itth pum ceva ariy anariy pi ca,
and so too (all) women, men, noble ones, and also ignoble ones,
dev nar apyah, tath dasadissu cti.
gods, humans, and fallen creatures, and likewise (all beings) in the ten directions.
Caturrakkh Bhvan - 4
Asubhasa
Perception of the Unattractive
(rakkh Bhvan 3)
1. Aviasubhanibha saviasubha ima,
With consciousness it is unattractive, just as it is without (i.e. dead),
kya asubhato passa, asubha bhvaye yati.
seeing this body as unattractive, a monk should develop (the recollection) of the
unattractive.
2. Vaasahnagandhehi sayoksato tath,
Thus by way of colour, shape, smell, location, and appearance,
paikklni kye me kuapni dvisoasa.
the thirty-two (parts) in my body (are like) repulsive corpses.
3. Patitamh pi kuap, jeguccha kyanissita,
The (parts) that depend on this body are contemptible, as is what falls from a corpse,
dhro hi suci tassa, kye tu kuape hita.
for their recepticle is impure, they are situated in this corpse of a body.
4. Mlhe kimi va kyoya asucimhi samuhito,
Like a worm in excrement this body arose in what is impure (i.e. the womb),
anto asucisampuo puavaccaku viya.
inside it is full of impurities just like a full lavatory.
5. Asucisandate nicca yath medakathlik,
Always the impurities overflow like fat (overflows) from a frying pan,
nnkimikulvso, pakkhacandanik viya.
various kinds of worms dwell in it, the same as in a cesspool.
6. Gaabhto, rogabhto, vaabhto, samussayo,
This bodily heap is like a boil, like a disease, or like a sore,
atekiccho ti jeguccho pabhinnakuappamo ti.
it is incurable, contemptible, just like a rotting corpse.
Caturrakkh Bhvan - 5
Maranussati
Recollection of Death
(rakkh Bhvan 4)
1. Pavtadpatulyya, syusantatiy khaya,
By comparing a lamp in a breeze, with the destruction of the life continuum,
parpamya sampassa, bhvaye maraassati.
through seeing oneself as similar to others, one should develop mindfulness of death.
2. Mahsampattisampatt yath satt mat idha,
Just as people who have attained great good fortune here have died,
tath aha marissmi marana mama hessati.
in the same way will I die death is (surely) coming to me.
3. Uppattiy saheveda maraa gata sad,
Indeed death always comes along with that which has arisen,
maraatthya oksa vadhako viya esati.
it is like a murderer who is seeking an opportunity to kill.
4. saka anivatta ta satata gamanussuka,
This life is slowly, without turning back, continually, eagerly,
jvita uday attha suriyo viya dhvati.
going its way, it rises and falls just as the sun runs its course (and sets).
5. Vijjububbulaussva, jalarj parikkhaya,
(Like) lightning, a bubble, dew, a line drawn on water, life (quickly goes to) destruction,
ghtako variptassa sabbatth pi avriyo.
like an executioner in regard to his rival (death) can never be constrained.
6. Suyasatthmapuiddh buddhivuddh Jinadvaya,
Even the two kinds of Victors, who are famous, strong, meritorious, powerful, and of
great intelligence,
ghtesi maraa khippa, k tu mdisake kath?
were quickly slaughtered by death, so what to say about one like me?
7. Paccayna-ca vekaly bhirajjhattupaddav,
When conditions fail there are internal and external adversities,
marmora nimes pi maramno anukkhaan-ti.
dying at each and every moment I will die in less (time) than a blink of an eye.
Caturrakkh Bhvan - 6
Ahasavegavatthni
The Eight Bases for Urgency
1. Bhvetv caturrakkh vajjeyya anantara
Having developed these four protections one should consider next
mahsavegavatthni, aha ahitavriyo.
the eight great bases for urgency, having non-stop energy.
2. Jtijarvydhicut apy,
Birth, old age, sickness, death, the lower realms,
atta-appattakavaadukkha,
the past and future suffering in the round,
idni hragavehidukkha
the suffering in having to seek food in the present savegavatthni imni aha.
these are the eight bases for urgency.
3. Pto ca syamapi ceva ima vidhio,
If, in the morning and in the evening, one who knows the way,
sevate satatamatta hitbhilsi,
who desires his own benefit, practises (these meditations) continually,
pappoti so ti vipula hata pripantho,
then after destroying (even) extensive obstacles, that sage
seha sukha muni visihamata sukhena cti.
easily attains great happiness, and the distinction of the deathless.
Mettabhvan
Friendliness Meditation
(based on Paisambhidmagga and Visuddhimagga)
Edited & Translated by nandajoti Bhikkhu
1. Aha avero homi, abypajjho homi, angho homi,
May I be free from hatred, may I be free from oppression, may I be free from trouble,
Sukh attna pariharmi.
May I take care of myself and be happy.
2. Aha viya mayha cariyupajjhy, mt, pitaro,
And like myself, may my teacher, preceptor, mother, father,
Hitasatt, majjhattikasatt, verisatt,
Those who are benefactors, those who are neutral, (and) those who are enemies,
Aver hontu, abypajjh hontu, angh hontu
Be free from hatred, free from oppression, free from trouble,
Sukh attna pariharantu, dukkh muccantu,
May they take care of themselves and be happy, may they be free from suffering,
Yathladdhasampattito m vigacchantu kammassak.
Being ones who own their actions, may they not loose whatever prosperity they have
gained.
3. Imasmi vihre, imasmi gocaragme, imasmi nagare,
In this living place, in this alms village, in this town,
Imasmi Lakdpe, imasmi Jambudpe, imasmi cakkave,
in this Island of (ri) Lak, in this Rose-Apple Island (i.e. India), in this Universe,
Issarajan smahakadevat, sabbe satt
May the leaders of the people, the gods within these boundaries, (and) all beings,
Aver hontu, abypajjh hontu, angh hontu,
Be free from hatred, free from oppression, free from trouble,
Sukh attna pariharantu, dukkh muccantu,
May they take care of themselves and be happy, may they be free from suffering,
Yathladdhasampattito m vigacchantu kammassak.
Being ones who own their actions, may they not loose whatever prosperity they have
gained.
Mettabhvan - 2
Mettabhvan
Friendliness Meditation
(based on Paisambhidmagga and Visuddhimagga)
Edited & Translated by nandajoti Bhikkhu
1. Aha avero homi, abypajjho homi, angho homi,
May I be free from hatred, may I be free from oppression, may I be free from trouble,
Sukh attna pariharmi.
May I take care of myself and be happy.
2. Mama Mtpit, cariy ca, timitt ca, sabrahmacrino ca,
May my Mother and Father, Teachers, relatives and friends, and fellow celibates,
Aver hontu, abypajjh hontu, angh hontu
Be free from hatred, free from oppression, free from trouble,
Sukh attna pariharantu.
May they take care of themselves and be happy.
3. Imasmi rme, sabbe yogino
In this monastery may all meditators
Aver hontu, abypajjh hontu, angh hontu,
Be free from hatred, free from oppression, free from trouble,
Sukh attna pariharantu.
May they take care of themselves and be happy.
4. Imasmi rme, sabbe bhikkh bhikkhuniyo ca, upsak upsikyo ca
In this monastery may all monks and nuns, laymen and laywomen
Aver hontu, abypajjh hontu, angh hontu,
Be free from hatred, free from oppression, free from trouble,
Sukh attna pariharantu.
May they take care of themselves and be happy.
Mettabhvan - 2
Mettabhvan - 3
Mettabhvan - 4
Mettabhvan - 5
Narashagth
Verses about a Lion of a Man
(Verses traditionally attributed to Princess Yasodhar speaking to
Prince Rhula when the Buddha returned to his home town
Kapilavatthu after his Awakening)
Edited & Translated by nandajoti Bhikkhu
1. Cakkavarakitarattasupdo,
Having beautiful feet marked with a fine wheel,
lakkhaamaita-yatapah,
his long heels are a characteristic mark,
cmarachattavibhsitapdo,
his feet decorated with chowrie and sunshade,
esa hi tuyha pit narasho.
that indeed is your father, a lion of a man.
2. Sakyakumravaro sukhumlo,
An excellent and graceful Sakyan prince,
lakkhaacittikapuasarro,
with a body full of characteristic marks,
lokahitya gato naravro,
a hero who has come for the worlds benefit,
esa hi tuyha pit narasho.
that indeed is your father, a lion of a man.
3. Puasasakanibho mukhavao,
Just like the full moon is his beautiful face,
Devanarna piyo narango,
dear to gods and men, a Nga amongst men,
mattagajindavilsitagm,
walking like a charming lord of elephants,
esa hi tuyha pit narasho.
that indeed is your father, a lion of a man.
Aggasvik Bhikkhun
The Great Nun Disciples
Translated by nandajoti Bhikkhu
Rattana Bhikkhunna, Gotam Jinamtuch
Gotam, the Buddhas step-mother, amongst those Nuns of long standing
hapit aggahnamhi, sad sotthi karotu no! [1]
Is placed in the first position, (through that) may we always be safe!
Mah panam-aggah Khemther ti pka,
The first amongst those of great wisdom is the renowned elder Khem,
Svik Buddhasehassa sad sotthi karotu no! [2]
Disciple of the excellent Buddha, may we always be safe!
Ther Uppalava ca iddhimantnam-uttam
The elder Uppalava is supreme amongst those with power
Svik Buddhasehassa sad sotthi karotu no! [3]
Disciple of the excellent Buddha, may we always be safe!
Vinayadhrnam-agg Pacr-ti vissut,
Amongst those who uphold Discipline, first is the famous Pacr,
hapit aggahnamhi, sad sotthi karotu no! [4]
Who is placed in first position, (through that) may we always be safe!
Dhammakathikna pavar Dhammadinn-ti nmik
Amongst those who speak on Dhamma, the noble one called Dhammadinn
hapit aggahnamhi, sad sotthi karotu no! [5]
Is placed in the first position, (through that) may we always be safe!
Jhyikna bhikkhunnam Nand Ther ti nma s
Amongst those who attain absorption, the Elder called Nand
Aggahnthit hu, sad sotthi karotu no! [6]
Is said to hold first position, (through that) may we always be safe!
Preface
The Namakkrapi is a popular chanting text in Myanmar. It was written by the
Venerable Elder Ssanasodhaka as we are informed in the relevant section of the k,
which is included here.
The text consists of 28 verses written in different metres in ascending order of syllables,
starting with the Vatta (a.k.a. Siloka) and ending with the Saddhar. In the presentation
here I have given an analysis of the metres before each verse. The metres are as follows:
Vatta, 8 syllables x 2 verses
Bhujagasusumata, 9
Suddhavirja, 10
Upahit, 11
Indravajir, 11 x 2
Upajti (Bhadr), 11
Vasah, 12 x 2
Indavas, 12
Toaka, 12 x 2
Pahsin, 13
Vasantatilak, 14 x 2
Mlin, 15
Unnamed metre, 16
Mandakknt, 17
Kusumitalatvellit, 18
Meghavipphujjit, 19
Vutta, 20
Saddhar, 21 x 7
This is then followed by five verses in Vatta metre which encourage the memorising of
the text.
The k contains a long commentary on the verses, running to 225 pages in the
Myanmar edition. This contains a sub-section, which I have extracted here. It is given at
the end of the long commentary to each verse, and is introduced thus: aya panettha
sakhepayojan; now this is the short word-commentary...
I have not translated these sections, but they are useful for students with some
knowledge of the language, as they show how the commentaries define terms in these
texts, and they also clarify the translation.
nandajoti Bhikkhu
April, 2013
1
pathy Vatta (8 syllables)
This is really two verses, not one, as it it appears from the numbering. Although technically it is
a Vatta verse, which allows free weight in many positions, it is treated like a Samavutta, having
the same structure throughout: .
2
Bhujagasusumat (9 syllables)
Nayanasubhagakyaga,
Having body and limbs lovely to the eyes,
Madhuravarasaropeta,
Endowed with a noble and sweet voice,
Amitaguagadhra:
The receptacle of many measureless virtues:
Dasabalam-atula vande.
I worship that incomparable One of Ten Powers.
Nayanasubhagakyaga sabbasattna cakkhussa sobhana gatena kyagena
samanngata,
madhuravarasaropeta piyapemanyena assdiyena uttamasaddena samanngata,
amitaguagadhra aparimiitabba sldiguasamhna patihnabhta,
Dasabala anaasdhraena Tathgatassa kyaadasabalena samanngata,
atula sldiguehi kenaci asadisa Buddha,
thi dvrehi sakkacca aha vande vandm ti.
3
Suddhavirja (10 syllables)
Yo Buddho dhitimadhrako,
He who is Buddha, the bearer of steadfast knowledge,
Sasre anubhosi kyika
Who underwent in the continual round of existence, both bodily
Dukkha cetasika-ca lokato:
And mental suffering for the sake of the world:
Ta vande naradevamagala.
I worship Him, who is a blessing for men and gods.
Dhitim samdhivanto
aadhrako arahattaphaladhrako Arahattaphalasetacchatta dhrento v, yo ydiso
Buddho,
Sasre sasravae,
kyika kye pavatta dukkha-ca vaadukkha-ca
cetasi pavatta dukkha-ca vaadukkha-ca,
lokato lokahetu,
anubhosi punappuna abhavasi avedayi,
naradevamagala naradevna magalabhta,
Ta tdisa Buddha,
aha vande vandm ti.
4
Upahit (11 syllables)
Bttisatilakkhaacitradeha,
He who has the thirty-two beautiful marks on his body,2
Dehajjutiniggatapajjalanta
Whose body shines with an effulgence of light,
Padhitislaguoghavinda:
Who possesses an ocean of wisdom, steadfastness, morality and virtue:
Vande Munim-antimajtiyutta.
I worship that Sage who is in his final birth.
Bttisatilakkhaacitra deha dvattisamahpurisalakkhaehi vicitra
rpakyavanta,
dehajjutiniggatapajjalanta rpakyato niggatehi chabbaarashi parisamantato
vijjotavanta,
padhitislaguo ghavinda padhitislasakhatna guna samha
labhanavanta, vinditabbna padhitislasakhtna guna
samhavanta v,
antimajtiyutta carimabhavena carimattabhvena v,
yutta Muni Buddha,
aha thi dvrehi sakkacca vande vandm ti.
See Lakkhaasuttanta, Dghanikya 30, for a list of these marks, and how they were acquired.
5
Indravajir (11 syllables)
6
Upindravajir (11 syllables)
Upetapuo, varabodhimle
Endowed with merit, at the root of the Bodhi tree
Sasenamra Sugato jinitv,
the Fortunate One, after defeating Mra and his army,
Abojjhi Bodhi aruodayamhi:
Awoke to Wisdom as the dawn broke:
Nammi Ta mrajina abhaga.
I revere Him, the unbroken one, who defeated the (five) deaths.3
Upetapuo sampannadndiprampuav dndiprampuena sampanno v,
yo Sugato varabodhimle uttamassa Bodhirukkhassa sampe,
Sasenamra senya saha pavatta Mrarja,
jinitv prampuatejena vijayitv,
aruodayamhi viskhapuamiya aruuggamanavelya,
Bodhi Arahattamaggaasabbautaasakhta Bodhi,
abojjhi paivijjhi adhigami v,
Mrajina pacamrna vijitvi,
abhaga Sasenamro yo koci v bhinditu asamattha
Ta Sugata,
aha namm ti.
1. the god Mra or Death (devaputtamra); 2. the deadly defilements (kilesamra); 3. the deadly
constituent parts (khandhamra); 4. the deadly deeds (kammamra); 5. Mra as death itself
(maccumra).
7
Upajti (Bhadr, 11 syllables)
Rgdichedmalaakhagga,
That one having the sword of undefiled knowledge that cuts off passion and so on,
Satsamaphalakbhigha,
Who holds up the shield known as mindfulness,
Sloghalakravibhsita: Ta
Who is adorned with the decoration of an ocean of morality: Him
Nammi 'bhivaram-iddhupeta.
I revere, the one endowed with noble knowledge and psychic power.
Rgdichedmalaakhagga rgdikilesa chindanta malavirahita
Arahattamaggaasakhta asivanta,
satsamaphalakbhigha sammsatinmika phalaka dahagahaa,
sloghalakravibhsita slna samhasakhtena alakrena vibhsita,
abhivaram-iddhupeta abhisakhtya varya uttamya iddhiy upeta
samupeta samanngata,
Ta Buddha,
aha namm ti.
8
Vasah (12 syllables)
9
Vasah (12 syllables)
10
Indavas (12 syllables)
Maggaganva Munidakkhanviko,
The Sage and skilful mariner ascended the ship of the Path-factors,
hphiya akarena ghako,
Grasped with the hand of knowledge the oar of exertion,
ruyha yo tya bah bhavaav:
And crossed over the manifold ocean of existence:
Tresi Ta buddham-aghappaha name.
I revere Him, who understood, abandoned distress and crossed over.
Yo Munidakkhanviko yo Buddhasakhto cheko nvjehako,
maggaganva ahamaggagasakhta nva
ruyha rohitv
hphiya vriyasakhta dabbisraka,
akarena sabbautaasakhtena hatthena,
ghako daha gahamno hutv tya ahamaggaganvya,
bah aneke veneyyasatte
bhavaav tibhavasakhtamahsamuddato,
tresi otresi,
buddha paividdhacatusaccadhamma
aghappaha sattna dukkhaviddhasenta kilesa viddhasenta v
Ta Munidakkhanvika
aha name namm ti.
11
Toaka (12 syllables)
Samatisatipramisambharaa,
He who fulfilled the thirty5 perfections equally,
Varabodhidume Catusaccadasa,
Who, under the noble Bodhi tree, saw the Four Truths,
Varam-iddhigata naradevahita:
Attained the noble psychic powers, which benefit gods and men:
Tibhavpasama paammi Jina.
I bow down to the Victor, who stilled (rebirth in) the three (planes of) existence.
Samatisatisambharaa samatisapramiyo sambhta pariprita,
Varabodhidume Uttamabodhirukkhamle,
Catusaccadasa Cattri Ariyasaccni maggaena passanta paivijjhanta,
varam-iddhigata uttama attabuddhna
iddhipatta uttamna iddhna patihnabhta v,
naradevahita manussadevna lokiyalokuttarasakhta payojana dhraa,
tibhavpasama kmarprpasakhtehi thi bhavehi upasamita,
kmarprpasakhtesu tsu bhavesu punabbhavbhinibbattito upasamita
nibbuta v,
Jina pacamrajayanta Buddha
paammi aha asampayuttacittena dara vandm ti.
That is, each of the ten perfections in the lower, middling and highest levels.
12
Toaka (12 syllables)
Satapuajalakkhaika, viraja,
Having the marks that arose because of hundreds of merits, passionless,
Gaganpamadhi, dhiti-Merusama,
Superior like the sky, firm like (Mount) Meru,
Jalajpamastalaslayuta,
Cool, like the lotus, endowed with morality,
Pathavsahana: paammi Jina.
who endures (like) the Earth: I bow down to the Victor.
Satapuajalakkhaika anekaprampuatejena jtena
dvattisamahpurisalakkhaena sampanna,
viraja rgarajdna abhv vigataraja,
gaganpamadhi kspamasabbautaavanta,
dhiti-Merusama Sinerupabbatasadisa acalasamdhivanta,
jalajpamastalaslayuta, udakajtappadumasadisena accanttistalena
asakhyeyyaslena sampayutta,
pathavsahana pathav viya khantisampanna, khantivanta v,
Jina paca-Mravijaya Buddha aha sakkacca paammi vandm ti.
13
Pahsin (13 syllables)
14
Vasantatilak (14 syllables)
Yo pdapakajamuduttalarjikehi,
He who has tender skin on his lotus feet,
Lokehi thi 'vikalehi nirkulehi,
Who is unconfused, not lacking (in knowledge) about the three worlds,
Samppue nirupameyyatam-eva, Ntho
Who has attained the incomparable,
Ta sabbalokamahita asama nammi.
Who is unequalled and honoured by the whole world: I revere Him, the Lord.
Yo Ntho yo ydiso sabbasattna paisarao Buddho,
avikalehi kehici avekallehi,
nirkulehi kulavirahitehi,
pdapakajamuduttalarjikehi pdasakhtapadumassa sahatale jtehi
ahasatacakkalakkhaarjikehi,
thi lokehi kattubhtehi,
nirupameyyata appameyyabhva appamitabbabhva v,
samppue eva samm gacchati eva,
sabbalokamahita sabbalokena pjita,
asama sabbamanussadevabrahmehi asadisa,
ta Ntha aha namm ti.
15
Vasantatilak (14 syllables)
16
Mlin (15 syllables)
Akhilaguanidhno yo Munindopagantv
The deposit of all virtues, the Lord of Sages, who, after approaching
Vanam-Isipatanavha, saatna niketa,
The Wood called Isipatana, the abode of those restrained,
Tahim-akusalacheda Dhammacakka pavatto:
And rolling the Dhamma-Wheel, which cut off unwholesomeness in that place:
Tam-atulam-abhikanta vandaneyya nammi.
I revere Him of incomparable beauty, who should be worshipped.
Akhilanidhno sabbalokiyalokuttarasakhtna slasamdhipadiguasamhna
patihno
yo ydiso
Munindo pacanna munna indo issaro Bhagav,
saatna kyavacmanosayamantna sdhna,
niketa vasanahna rammaahna v,
Isipatanavha Isipatananmika Isipatanan-ti voharitabba v,
vana Migadyavana,
upagantv gamitv,
tahi tasmi Isipatananmake Migadya vane,
akusalassa samuccheda,
Dhammacakka Dhammacakkappavattanasutta,
pavatto pacavaggiyna bhikkhna adesayi,
atula sldhi guehi kenaci asadisa,
abhikanta sabbadevamanussehi ativiya kanta kamanya tuhi sarravaavanta,
vandaneyya devamanussna vandanraha tehi v vanditabba,
Ta muninda
aha thi dvrehi nammi vandm ti.
17
(16 syllables)
Identified as the metre Vnin by the k, that metre varies from this in that the eighth
syllable is described as light, not heavy, as here.
7
Sanskrit: Gupita is for Pi gopita m.c.
8
These are two of the marks on the bottom of the Buddha's feet.
18
Mandakknt (17 syllables)
Maggoumpena muhapaighsdi-ullolavci
* With the raft of the Path, he crossed over the waves and currents of delusion, anger
and desire
Sasrogha tari; tam-abhaya prapatta, pajna
* The ocean of existences; the fearless one fully crossed over, and he established
humanity's
Ta lea asamasaraa ekatittha patiha:
Shelter, safety and unequalled refuge, the one (true) haven:
Puakkhetta paramasukhada Dhammarja nammi.
I revere the King of the Dhamma, that field of merit, who gives the ultimate bliss.
Yo Dhammarj muhapaighsdi-ullolavci mohadosatahdisakhta
mahtaragakhuddaka-mika,
sasrogha sasrasakhta ogha samuddajalappavha,
Maggoumpena Ahamaggagasakhtena kullena
tari atari,
abhaya khema, jti-dna abhvato nibbhaya v,
prapatta nibbnapra patta adhigata,
pajna sabbasattna,
ta tyanahena ta rakkhaa,
lea nilyanahena lea nilyana,
asamasaraa sabbasattna asadisvassayana,
ekatittha nibbnapragamanna ekatitthabhta,
patiha sabbasattna mahdpa viya patiha dhrabhta,
puakkhetta nibbnasukhatthikna puabjassa khettabhta, puatthikna
puabjassa vapanahna khettabhta v,
paramasukha uttama nibbnasukha dadamna,
Dhammarja Buddha lokiyalokuttaradhammehi pajna rajpana v,
pramdhammeneva Buddhabhva jta Buddha v,
aha thi dvrehi namm ti.
19
Kusumitalatvellit (18 syllables)
This must be an alternative spelling for the Gaamba, or swollen mango tree.
20
Meghavipphujjit
10
(19 syllables)
10
21
Vutta (20 syllables)
22
Saddhar (21 syllables)
12
13
23
Saddhar (21 syllables)
24
Saddhar (21 syllables)
25
Saddhar (21 syllables)
26
Saddhar (21 syllables)
27
Saddhar (21 syllables)
14
15
28
Saddhar (21 syllables)
16
29-33
pathy Vatta
19
22
This meaning given in the Sanskrit dictionaries for khila, see SED, s.v.
Mahsatipahnasutta
The Long Discourse about the
Ways of Attending to Mindfulness
edited and translated by
nandajoti Bhikkhu
(November 2005)
(2nd revised version, October 2011 - 2055)
Satipahnabhvannisaso
Introduction
Texts and Abbreviations
(BJT) Sinhala edition:
from Dghanikya, Buddha Jayanti Tripiaka Series Vol VIII, published Colombo (1976).
Comment: this was the basis of the current text, but there are many problems with the
printed edition both in terms of omissions and commissions, and it doesnt mention which
books and ola-leaf manuscripts were consulted in the preparation of the work. The text is
printed in full apart from the sections on the 2nd and 3rd Noble Truths in the
Ariyasaccapabba.
(ChS) Burmese edition:
Mahsatipahna Sutta; revised edition Igatpuri, April 1993.
Comment: there is some evidence of standardisation and what appear to be a number of
additions in this edition, though the proof-reading is much better than in BJT. The text is
printed in full apart from the closing section (Satipahnabhvannisas), which is
greatly abbreviated.
(PTS) European edition:
from Dgha-nikya Vol II, Pali Text Society; eds. T.W. Rhys Davids and J.E. Carpenter,
London 1903, reprinted 1995.
Comment: this text in terms of readings is the best of the texts compared, but it has a
number of inconsistencies and some poor proof-reading, and is marred, like most PTS
texts, by being greatly abbreviated in places, to such an extent that it would be difficult to
reconstruct the text with this alone as a guide.
(Only):
The Only Path to Nibbana, Mah Satipahna Sutta, by Ven. Weragoda Sarada
Maha Thero, Singapore, 1999.
Comment: the editor claims this is a re-established text, correcting the text as printed
elsewhere. No sources for the readings are given, but it mainly follows PTS. The text as
printed contains a number of elementary mistakes and idiosyncratic readings that do not
seem to have any real authority. The text is the only one printed in full.
Translations Consulted
The Greater Discourse on the Foundations of Mindfulness, from The Long
Discourses of the Buddha, a translation of the Dgha Nikya, by Maurice Walshe;
Wisdom Publications, Boston 1995.
Comment: a popular, rather abbreviated and simplified (though not neccesarily wrong)
translation with basic doctrinal notes.
The Only Path to Nibbana, Mah Satipahna Sutta, by Ven. Weragoda Sarada
Maha Thero, Singapore, 1999.
Comment: there are many inconsistencies in the translation, which is made into rather
poor English.
Preface
The text of Mahsatipahnasutta presented here has been established through a
comparison of four editions of the text, none of which are completely satisfactory. PTS,
which was compared last of all, appears to give the more reliable readings, though
greatly marred by excessive ellipses and inconsistency.
It may be noted here that although the early manuscripts did in fact greatly abbreviate
the discourses, the ola-leaves were normally read aloud by a recitor (bhaka) who
would fill in the repetitions, the written text being merely an aide-de-memoir to such a
person. Nowadays, however, with the texts being read aloud by people who certainly do
not have them memorized, it seems more appropriate to print them in full for ease of
recitation, a practice that is to be in every way encouraged, as it helps the teaching to
sink into the heart.
I have taken a conservative approach in establishing the text, believing that there is
unlikely to have been loss in textual matter in such an important work; but that
additions are quite likely, especially when they bring the discourse into line with other
readings found elsewhere in the Canon. This process of standardisation has probably
been at work throughout the history of the textual transmission, but there seems to be no
good reason for it to continue now. The additional readings found in the various
editions are recorded in the notes.
An important exception to this is in the inclusion of two lines in the the section on the
First Truth in Dhammnupassan, defining suffering to include being joined to what is
not liked and being parted from what is liked, and also in the analysis that follows. If
these lines are not to be included here then they do not occur in the early texts at all,
and must have come in from the Suttantabhjanya analysis of the Truths in the
Abhidhamma Vibhaga, a situation that seems to me inherently unlikely.
The subjects given in the discourse for contemplation under the various headings vary
greatly from those given in the Vibhaga.1 There we see that in the Kynupassan is
only Applying the Mind to Repulsiveness, and in the Dhammnupassan there are only
the Hindrances and the Factors of Awakening.
When we look at the Satipahna discourses, however, there are many additions to
these. All the additions do in fact come from the teachings that are found elsewhere, and
it is fairly straightforward to identify the source of much of the additional material.
For instance the fully expanded version of Kynupassan evidently has been made by
including the material found in the Mindfulness related to the Body Discourse (MN 119),
which, after the setting, continues in the exact same order as we have here with
For the idea that the Vibhaga represents an early stage in the development of the
Mindfulness teachings I am indebted to Bhikkhu Sujto and his book A History of Mindfulness
(Taipei, 2005). See my Introduction to the Analysis of the Ways of Attending to Mindfulness for
a fuller appreciation.
Mindfulness while Breathing, The Postures, Full Awareness, Applying the Mind to
Repulsiveness, Applying the Mind to the Elements and the Nine Charnel Grounds.1
I have shown elsewhere in my study of the Dhammapada how material comes into a text
through association.2 There I demonstrated how some verses which are otherwise
unrelated have been added to the various chapters because they are in sequences that
contain keywords that are being collected through collocation or thematic
considerations.
The same sort of principle is at work here. Applying the Mind to Repulsiveness appears
in The Mindfulness related to the Body discourse, but there it is in a sequence with the
others as listed above. It is then a simple matter to include the rest of the material in
The Ways of Attending to Mindfulness Discourse.
The Contemplation of Feelings and Mind occur the same in the Sayutta discourses as
they do here, but in the Contemplation of (the Nature of) Things there is again
expansion of the material, with the addition of the Constituents (of Mind & Matter), the
Sense-Spheres and the Four Truths.
I cannot explain the addition of the Constituents and Sense-Spheres in the same way,
although with the former the formula that is used in found in many places throughout
the discourses, in the Sense Spheres the exact formula is only found here, and either is
original to the discourse or lost elsewhere.
But the Truths can again be accounted for by inclusion of material found elsewhere.
First we should note that in the Majjhimanikya version of the discourse, it simply states
the truths, and doesnt elaborate on them at all: a monk knows as it really is this is
Suffering ... this is the Origination of Suffering ... this is the Cessation of Suffering
and ... this is the Practice Leading to the Cessation of Suffering.
In the Mahsatipahnasutta, which we are examining here, on the other hand there is
considerable expansion of that basic statement, as the Truths are analysed and defined.
The major part of the material comes verbatim from The Discourse giving the Analysis
of the Truths (MN 141) inserted wholesale into the discourse here.
There is a difference though, as the material that forms the explanation of the
Origination and Cessation is greatly expanded after their basic statements, with a
further analysis. We can also find that sub-analysis in another discourse, this time
coming from the Nidnasayutta, SN 12.66, the Discourse about Determining
(Sammasanasutta).
That discourse concludes with the absorptions, which are missing here, and shows how all
these things lead up to complete Emancipation. Note that in the early parallel from the
Sarvstivda school the Smtyupasthnastra, the absorptions are indeed included, over and
above the rest of the material, which further suggests that the Body Discourse is the origin of the
expansion.
2
When we piece this information together and present it in a table the origin of the extra
material, as far as we can define it, is as follows:
Contemplation of the Body
In-breathing and Out-breathing Mindfulness related to the Body
The Postures Mindfulness related to the Body
Full Awareness Mindfulness related to the Body
Applying the Mind to Repulsiveness original
Applying the Mind to the Elements Mindfulness related to the Body
The Nine Charnel Grounds Mindfulness related to the Body
Contemplation of Feelings
Contemplation of the Mind
Contemplation of (the Nature of) Things
The Hindrances original
Constituents (of Mind & Matter) ? found in many places
The Sense-Spheres ?
The Factors of Awakening original
The Four Truths (summary) original
The Truth of Suffering
The Truth of Origination
The Truth of Cessation
The Truth of the Path
The Advantages
nandajoti Bhikkhu
October 2011
Mahsatipahnasutta
The Long Discourse about the
Ways of Attending to Mindfulness
Uddeso1
Summary
Eva me suta:
Thus I heard:
eka samaya Bhagav Kursu2 viharati
at one time the Gracious One was dwelling amongst the Kurus
Kammssadamma3 nma Kurna nigamo.
near a market town of the Kurus named Kammssadamma.
Tatra kho Bhagav bhikkh mantesi:
There the Gracious One addressed the monks (saying):
Bhikkhavo! ti Bhadante! ti te bhikkh Bhagavato paccassosu,
Monks! Venerable Sir! those monks replied to the Gracious One,
Bhagav etad-avoca:
and the Gracious One said this:
The titles given in this edition are as they appear in ChS and Only (though Only omits this
particular title), which have been extracted from the end titles, which are omitted in those
editions. Headings being a modern convenience unknown to the manuscript tradition, BJT omits
them, but includes the end-titles. In this edition both have been included for convenience on the
one hand, and authenticity on the other.
2
Kursu is plural and means amongst the Kurus, or amongst the Kuru people, with the
implication: in the Kuru country.
3
Mahsatipahnasutta - Uddeso - 9
1
Commonly translated as either the only path or as the direct path. Doctrinally the former has
to be excluded as the Buddha taught many paths according to temperament; and sammsati forms
only one part of the Noble Eightfold Path; the direct path on the other hand is really an
unfortunate paraphrase, as a one-way street may and may not go directly to its destination, as
witness the one-way streets in our cities.
Rather the phrase means simply a one-way path, as it is translated here, which makes perfect
sense doctrinally (as well as linguistically), as the characteristic of all one-way paths is that there
is no turning back, and they lead one on until eventually they reach the conclusion, which, in this
case, as we will see at the end, is final knowledge (a), or the state of non-return (angmit).
2
In this compound dukkha means bodily pain as opposed to mental pain, domanassa or sorrow;
but it should be clear that it also implies the ending of all suffering.
3
Sacchi- = sa (ones own) acchi (eye); with ones own eyes, directly experiencing or realising.
The correct parsing of satipahna is sati + upahna (cf. smty-upasthna in BHS) which is
recognized but rejected by the commentary, which favours the derivation from sati + pahna.
Upahna is derived from the verb upahti (itself a variant of upatihati), and literally
means standing near, therefore attending on, serving. Also related to upahka, an attendant
(nanda was the Buddhas main upahka in later years). The word sati is a feminine actionnoun derived from the past participle of sarati the basic meaning of which is remembers.
The translation of sati as mindfulness is something of a compromise, as sati doesnt really
mean simply mindfulness, which in normal English is synonymic with carefulness; but nor is it
simple awareness or bare attention, rather the word seems to combine the two meanings and
intends a careful sort of attention to whatever objects are arising in consciousness. If it wasnt so
cumbersome reflective awareness might be more indicative than mindfulness.
Mahsatipahnasutta - Uddeso - 10
Katame cattro?
Which four?
Idha,1 bhikkhave, bhikkhu kye kynupass2 viharati,
Here, monks, a monk dwells contemplating (the nature of) the body in the body,
tp3 sampajno satim, vineyya4 loke abhijjhdomanassa.5
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the
world.
Vedansu vedannupass viharati,
He dwells contemplating (the nature of) feelings in feelings,
tp sampajno satim, vineyya loke abhijjhdomanassa.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the
world.
Comm: Idh ti imasmi Ssane; here means in this Ssana; which seems to be a little narrow,
as many people today appear to be practising satipahna without being within the Ssana of the
Buddha, even though it remains doubtful how far along the path anyone can go without having
attained to right view (samm dithi).
2
-anupass nominative from anupassin. The suffix -in here is identical in form, but distinct
from, the possessive suffix -in (seen, for instance, in tp which follows on the next line,
meaning having or possessing ardour), but carries the meaning of a present participle.
This distinction is noticeable in the texts (for another example cf. sabbakyapaisaved in the
npnapabba below), but I have been unable to find any reference to it in the Pi Grammars;
however, see Whitney SG 1230, and the follow-up references given there. Its participle-nature
is clearly shown by its entering into combination with the auxiliary viharati.
The prefix anu- in these contexts means continuously, or uninterruptedly (doing the action of
the verb). For mindfulness to become strong it must be maintained continuously on whatever
subject has been taken up.
3
Comm: tp ti tsu bhavesu kilese tpet ti tpo, viriyasseta nma; ardent means having
(enough) ardour to burn away the defilements in the three realms of existence, this is a name for
(strong) energy.
4
Vineyya is an absolutive (comm: vineyy ti ... vinayitv), which is an infinite verbal form
syntactically dependent on a finite verb (here viharati). An absolutive signifies that the action is
completed (perfected) in the past before the time of the finite verb.
This is not, however, a periphrastic construction, as the absolutive is remote from the finite
verb, which never happens in periphrasis. Similarly, vineyya is sometimes translated as though it
were a present participle: removing avarice and sorrow regarding the world (or some such
translation); however, as far as I have ever seen, the logic of the absolutive grammatically always
implies that the action is complete before the action of the main verb, no matter what idiom we
use in translation.
5
Comm: Sveva kyo loko, paca pi updnakkhandh loko; the world of his own body, the
world of the five constituents that provide fuel for attachment. The same sort of interpretation is
to be applied below to the world of the three feelings, the world of the mind and the world of
(the nature of) things.
Mahsatipahnasutta - Uddeso - 11
Citte cittnupass viharati,
He dwells contemplating (the nature of) the mind in the mind,
tp sampajno satim, vineyya loke abhijjhdomanassa.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the
world.
Dhammesu dhammnupass viharati,
He dwells contemplating (the nature of) things in (various) things,
tp sampajno satim, vineyya loke abhijjhdomanassa.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the
world.
Uddeso Nihito
The Summary is Finished
12
Kynupassan1
Contemplation of the Body
npnapabba
The Section about In-breathing and Out-breathing
Katha-ca, bhikkhave, bhikkhu kye kynupass viharati?
And how, monks, does a monk dwell contemplating (the nature of) the body in the
body?
Idha, bhikkhave, bhikkhu araagato v, rukkhamlagato v,
Here, monks, a monk who has gone to the wilderness, or has gone to the root of a
tree,
sugragato v, nisdati.
or has gone to an empty place, sits down.
Pallaka bhujitv, 2 uju kya paidhya,
After folding his legs crosswise, setting his body straight,
parimukha sati upahapetv,
and establishing mindfulness at the front,3
so sato va assasati, sato va passasati.
being very mindful he breathes in, mindful he breathes out.
Dgha v assasanto dgha assasm ti pajnti,
While breathing in long, he knows I am breathing in long,
dgha v passasanto dgha passasm ti pajnti;
or, while breathing out long, he knows I am breathing out long;
rassa v assasanto rassa assasm ti pajnti,
or, while breathing in short, he knows I am breathing in short,
This section title is omitted by BJT, though it includes the others (Vedannupassan,
Cittnupassan, Dhammnupassan) at their proper places.
2
The absolutives here and in the next line are connected with the finite verbs assasati and
passasati (as in amolis translation of MN 10), and not with nisdati in the preceding line, in
which case the folding of the legs, setting the body straight, and establishment of mindfulness
would all occur before he sat down!
3
Parimukha means at the front, or perhaps, around the mouth, i.e. it is a vague area, not
meant to be confined to one particular spot or place, which would have been easy to designate if
that is what was meant (like specifying oha, the lip). It is of course the mindfulness that is
important in the practice, not the breathing as such, which only provides a basis for the
mindfulness.
Mahsatipahnasutta - Kynupassan - 13
rassa v passasanto rassa passasm ti pajnti.
or, while breathing out short, he knows I am breathing out short.
Sabbakyapaisaved1 assasissm2 ti sikkhati,
Experiencing the whole body I will breathe in, like this he trains,
sabbakyapaisaved passasissm ti sikkhati;
experiencing the whole body I will breathe out, like this he trains;
passambhaya kyasakhra assasissm ti sikkhati,
calming the bodily process I will breathe in, like this he trains,
passambhaya kyasakhra passasissm ti sikkhati.
calming the bodily process I will breathe out, like this he trains.
Seyyath pi, bhikkhave, dakkho bhamakro v bhamakrantevs v
Just as, monks, a clever turner or turners apprentice
dgha v achanto dgha achm ti pajnti,
while making a long turn knows I am making a long turn,
rassa v achanto rassa achm ti pajnti,3
or, while making a short turn knows I am making a short turn,
evam-eva kho, bhikkhave, bhikkhu dgha v assasanto dgha assasm ti
pajnti,
just so, monks, a monk while breathing in long, knows I am breathing in long,
dgha v passasanto dgha passasm ti pajnti;
or, while breathing out long, he knows I am breathing out long;
rassa v assasanto rassa assasm ti pajnti,
or, while breathing in short, he knows I am breathing in short,
rassa v passasanto rassa passasm ti pajnti.
or, while breathing out short, he knows I am breathing out short.
-paisaved, see the note to -anupass above for a comment on this form and meaning.
Paisambhidmagga says: Kyo ti dve ky - nmakyo ca rpakyo ca; body means the two
bodies - the mind-body and the physical body; this would seem to mitigate against breathing
meditation being taken solely as a body-based meditation.
2
The instruction here changes from the present tense for breathing to the future tense. The
reason for this change is that once the mind is settled on the breath he needs to deliberately
cultivate mindfulness to progress further in the practice.
3
The choice of simile here is surely significant, as the turner knows not just what is happening,
but how he is making it happen, so that knowledge of the intention is also included in the
practice.
Mahsatipahnasutta - Kynupassan - 14
Sabbakyapaisaved assasissm ti sikkhati,
Experiencing the whole body I will breathe in, like this he trains,
sabbakyapaisaved passasissm ti sikkhati;
experiencing the whole body I will breathe out, like this he trains;
passambhaya kyasakhra assasissm ti sikkhati,
calming the bodily process I will breathe in, like this he trains,
passambhaya kyasakhra passasissm ti sikkhati.
calming the bodily process I will breathe out, like this he trains.
***
1
The context seems to indicate that contemplating (the nature of) the body in the body means
contemplating the transient, ownerless nature of the body, as is signified by the references to
origination and dissolution (samudaya & vaya [= anicca]) on the one hand; and the impersonal
knowledge there is a body (atthi kyo [= anatt]) on the other. Dukkha, the other of the three
characteristics of existence (tilakkhaa) is implied in anicca. And similarly in regard to the other
contemplations.
2
That we are really talking about others bodies, and not the internal and external parts of our
own body, is confirmed by the Abhidhamma Satipahnavibhaga (translated elsewhere on this
website), where the grammar excludes any other interpretation.
3
See DP, ajjhatta (and bahiddh) for these meanings. In Janavasabhasutta (DN 18,26) it says:
Idha ... bhikkhu ajjhatta kye kynupass viharati tp sampajno satim vineyya loke
abhijjhdomanassa; ajjhatta kye kynupass viharanto tattha samm samdhiyati, samm
vippasdati, so tattha samm samhito samm vippasanno bahiddh parakye adassana
abhinibbatteti; here ... a monk dwells contemplating (the nature of) the body in the body, ardent,
with full awareness, mindfully aware, after removing avarice and sorrow regarding the world;
while he dwells contemplating (the nature of) the body in the body there he becomes perfectly
concentrated, perfectly clear, and, being perfectly concentrated, perfectly clear, he generates
knowledge and insight regarding the external bodies of others. Similarly in regard to the
contemplation of vedan, citta, and dhamma.
Mahsatipahnasutta - Kynupassan - 15
1
Kye (on the previous line) & kyasmi are alternative forms of the locative singular of kya,
the former ending being the normal one, and the latter borrowing from the pronominal
declension; the same alternation occurs later with citte and cittasmi.
2
Some texts (BJT) and translations (Way, VRI) divide these alternatives into 3 blocks (1:
ajjhatta, bahiddh, ajjhattabahiddh; 2: samudaya-, vaya-, samudayavaya-; 3: atthi kyo), but
this is not justified by the grammar, which connects all the alternatives with v...v...
3
Comm: aya me att v attaniya v ti na gahti; he doesnt grasp (anything) thinking: this
is my self or this belongs to my self.
Mahsatipahnasutta - Kynupassan - 16
Iriypathapabba
The Section about the Postures
Puna ca para, bhikkhave, bhikkhu gacchanto v gacchm ti pajnti;1
Moreover, monks, a monk while going knows I go;
hito v hitomh ti pajnti, nisinno v nisinnomh ti pajnti;
or, standing he knows I am standing; or, sitting he knows I am sitting;
sayno v saynomh ti pajnti;
or, while lying down he knows I am lying down;
2
This is where the idea that sati is mere awareness breaks down irretrievably, because as the
commentary says: tattha kma soasigldayo pi gacchant gacchm ti jnanti ... attasaa
na uggheti kammahna v satipahnabhvan v na hoti; even animals like dogs and
jackals know they are going when they are going ... but they do not uproot the perception of a self
and cannot be said to be attending to mindfulness or a (proper) meditation subject. We see that
mindfulness as taught here is always mindfulness of the true nature of reality, which is the
liberating factor.
2
The grammar of this section is rather odd and asymmetric. Gacchanto and sayno are both
present participles; hito & nisinno are both past participles.
If gacchanto takes the present indicative gacchmi, we might have expected that sayno would
take saymi, but it doesnt - it takes the participle form with the auxiliary amhi (from atthi), as do
the past participles.
For that matter why the past participles are used at all and not the present participles is also not
clear; and why they dont all take their respective present indicatives is hard to explain, it may be
simply a matter of idiom.
Mahsatipahnasutta - Kynupassan - 17
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
Iriypathapabba Nihita
The Section about the Postures is Finished
Mahsatipahnasutta - Kynupassan - 18
Sampajnapabba
The Section about Full Awareness
Puna ca para, bhikkhave, bhikkhu abhikkante paikkante1 sampajnakr hoti; 2
Moreover, monks, a monk in going forwards, in going back, is one who practises with
full awareness;
lokite vilokite sampajnakr hoti;
in looking ahead, or in looking around, he is one who practises with full awareness;
sammijite pasrite sampajnakr hoti;
in bending or in stretching, he is one who practises with full awareness;
saghipattacvaradhrae sampajnakr hoti;
in bearing his double-robe, bowl, and (other) robes, he is one who practises with full
awareness;
asite pte khyite syite sampajnakr hoti;
in eating, in drinking, in chewing, in tasting, he is one who practises with full awareness;
uccrapassvakamme sampajnakr hoti;
in passing stool and urine, he is one who practises with full awareness;
gate hite nisinne; sutte jgarite; bhsite tuhbhve sampajnakr hoti.3
in going, in standing, in sitting; in sleeping, in waking; in talking, and in maintaining
silence, he is one who practises with full awareness.
***
Throughout this section we find the use of the locative absolute giving durative sense, which is
an idiom that can also be employed in the translation.
2
This section emphasises that on all occasions during ones daily life one can maintain
mindfulness, as long as one keeps in mind the true nature of the body, and doesnt cling to it, but
that is only possible if one doesnt get caught up in daily activities, and therefore forgetful of the
nature of reality.
Mahsatipahnasutta - Kynupassan - 19
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
Sampajnapabba Nihita
The Section about Full Awareness is Finished
Mahsatipahnasutta - Kynupassan - 20
Paikklamanasikrapabba
The Section about Applying the Mind to Repulsiveness
Puna ca para,1 bhikkhave, bhikkhu imam-eva kya Moreover, monks, a monk in regard to this very body uddha pdatal, adho kesamatthak, tacapariyanta,
from the sole of the feet upwards, from the hair of the head down, bounded by the skin,
pra nnappakrassa asucino paccavekkhati:
and full of manifold impurities - reflects (thus):
Atthi imasmi kye:
There are in this body:
kes, lom, nakh, dant, taco,
hairs of the head, body hairs, nails, teeth, skin,
masa, nahru, ahi, ahimija, vakka,
flesh, sinews, bones, bone-marrow, kidneys,
hadaya, yakana, kilomaka, pihaka, papphsa,
heart, liver, pleura, spleen, lungs,
anta, antagua, udariya, karsa,2
intestines, mesentery, undigested food, excrement,
pitta, semha, pubbo, lohita, sedo, medo,
bile, phlegm, pus, blood, sweat, fat,
assu, vas, kheo, sighik, lasik, muttan-ti. 3
tears, grease, spit, mucus, synovial fluid, urine.
As noted in the Introduction it appears from the other versions of the Satipahna practice in
the Pi discourses and from comparative studies of the texts in the early traditions that this
section on replulsiveness is the only original section in Kynupassan, which means that the rest
of the meditations described in the discourse are later additions, which gives it special relevance.
It should also be noted that traditionally the subject for meditation (kammahna) described
here (kes, lom, nakh, dant, taco, etc.) is the first subject given to a newly ordained monastic,
and may be taken as an introduction to the practice of mindfulness right at the beginning of the
monastics life.
2
Only adds matthaluga, the brain, here and in the repetition below, which is an addition to
the formula made in Medieval times. The list up to this point is of the items that have a
preponderance of the earth-element, the ones after this point have a preponderance of the waterelement.
3
This is, of course, merely meant to be indicative of the sort of things found in the body, not a
comprehensive list thereof, as can also be confirmed from the simile below where examples of
grain are given, not a complete list of all known grains.
Mahsatipahnasutta - Kynupassan - 21
Seyyath pi, bhikkhave, ubhatomukh mutoli pr nnvihitassa dhaassa,
Just as though, monks, there were a bag open at both ends, full of various kinds of grain,
seyyathda: slna vhna muggna msna tilna taulna;
such as: hill rice, white rice, mung beans, kidney beans, sesame seeds, chickpeas;
tam-ena cakkhum puriso mucitv paccavekkheyya:
and a man with good vision having opened it were to reflect (thus):
Ime sl, ime vh, ime mugg, ime ms, ime til, ime taul ti;
This is hill rice, this is white rice, these are mung beans, these are sesame seeds, these
are chickpeas;
evam-eva kho, bhikkhave, bhikkhu imam-eva kya even so, monks, a monk in regard to this very body uddha pdatal, adho kesamatthak, tacapariyanta,
from the sole of the feet upwards, from the hair of the head down, bounded by the skin,
pra nnappakrassa asucino paccavekkhati:
and full of manifold impurities - reflects (thus):
Atthi imasmi kye,
There are in this body,
kes, lom, nakh, dant, taco,
hairs of the head, body hairs, nails, teeth, skin,
masa, nahru, ahi, ahimija, vakka,
flesh, sinews, bones, bone-marrow, kidneys,
hadaya, yakana, kilomaka, pihaka, papphsa,
heart, liver, pleura, spleen, lungs,
anta, antagua, udariya, karsa,
intestines, mesentery, undigested food, excrement,
pitta, semha, pubbo, lohita, sedo, medo,
bile, phlegm, pus, blood, sweat, fat,
assu, vas, kheo, sighik, lasik, muttan-ti.
tears, grease, spit, mucus, synovial fluid, urine.
***
Mahsatipahnasutta - Kynupassan - 22
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
Paikklamanasikrapabba Nihita
The Section about Applying the Mind to Repulsiveness is Finished
Mahsatipahnasutta - Kynupassan - 23
Dhtumanasikrapabba
The Section about Applying the Mind to the Elements
Puna ca para, bhikkhave, bhikkhu imam-eva kya,
Moreover, monks, a monk, in regard to this very body,
1
It appears from Wijesekeras Syntax (133 c.) that the -so ending in dhtuso and elsewhere is
not an historical ablative case form at all, but was originally an adverb that seems later to have
been adopted into the ablative declension in popular speech. It then gives the varied ideas of
relation (as here) and distribution, as in bilaso 4 lines below.
Mahsatipahnasutta - Kynupassan - 24
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
Dhtumanasikrapabba Nihita
The Section about Applying the Mind to the Elements is Finished
Mahsatipahnasutta - Kynupassan - 25
Navasvathikapabba1
The Section about the Nine Charnel Grounds
Pahama Svathika
The First Charnel Ground
Puna ca para, bhikkhave, bhikkhu seyyath pi
Moreover, monks, its as if a monk
passeyya sarra svathikya2 chaita,
might see a body thrown into a charnel ground,
ekhamata v dvhamata v thamata v,
dead for one day, or dead for two days, or dead for three days,
3
This heading is only found in ChS (though there given as -sivathika-). The titles given below,
starting with Pahama Svathika have been extracted from the end-titles in BJT.
2
A charnel ground is a place where bodies were left on the ground, sometimes elevated ground,
to be devoured by animals or birds. PED suggests the word may be related to ivlaya, but iva
was not known by that name in Lord Buddhas time, so the explanation is problematic.
3
In most countries these days there are no charnel grounds and it is not so easy to find
abandoned bodies to do this practice, so monks in Buddhist countries often visit morgues or
dissection rooms in hospitals. If actual dead bodies are not available, it is always possible to use
ones imagination. The point of the exercise is not morbidity, but insight, so a degree of spiritual
maturity and stability should be established before attempting the practice, which should
preferably be done under the guidance of an experienced teacher. Monks in the time of the
Buddha who did this practice without guidance started killing themselves (see the opening to
Prjika III in the Vinaya Suttavibhaga).
5
-bhv here is the possessive suffix, not the participle suffix, as can be seen from its nominal
nature and independence from a finite verb.
Mahsatipahnasutta - Kynupassan - 26
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
(Pahama Svathika)
(The First Charnel Ground)
Mahsatipahnasutta - Kynupassan - 27
Dutiya Svathika
The Second Charnel Ground
Puna ca para, bhikkhave, bhikkhu seyyath pi
Moreover, monks, its as if a monk
passeyya sarra svathikya chaita,
might see a body thrown into a charnel ground,
kkehi v khajjamna, kulalehi v khajjamna, gijjhehi v khajjamna,
being eaten by crows, or being eaten by hawks, or being eaten by vultures,
sunakhehi v khajjamna, siglehi v khajjamna,
or being eaten by dogs, or being eaten by jackals,
vividhehi v pakajtehi khajjamna.1
or being eaten by various kinds of worms.
So imam-eva kya upasaharati:
He then compares it with his very own body (thinking):
Ayam-pi kho kyo evadhammo evabhv eta anatto ti.
This body also has such a nature, has such a constitution, has not gone beyond this.
***
Mahsatipahnasutta - Kynupassan - 28
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
(Dutiya Svathika)
(The Second Charnel Ground)
Mahsatipahnasutta - Kynupassan - 29
Tatiya Svathika
The Third Charnel Ground
Puna ca para, bhikkhave, bhikkhu seyyath pi
Moreover, monks, its as if a monk
passeyya sarra svathikya chaita,
might see a body thrown into a charnel ground,
ahisakhalika samasalohita nahrusambaddha.1
a skeleton, with flesh and blood, bound together by tendons.
So imam-eva kya upasaharati:
He then compares it with his very own body (thinking):
Ayam-pi kho kyo evadhammo evabhv eta anatto ti.
This body also has such a nature, has such a constitution, has not gone beyond this.
***
PTS abbreviates this section and the next 3 sections in such a way that it is difficult to
reconstruct the text.
Mahsatipahnasutta - Kynupassan - 30
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
(Tatiya Svathika)
(The Third Charnel Ground)
Mahsatipahnasutta - Kynupassan - 31
Catuttha Svathika
The Fourth Charnel Ground
Puna ca para, bhikkhave, bhikkhu seyyath pi
Moreover, monks, its as if a monk
passeyya sarra svathikya chaita,
might see a body thrown into a charnel ground,
ahisakhalika nimmasa lohitamakkhita nahrusambaddha.
a skeleton, without flesh, smeared with blood, bound together by tendons.
So imam-eva kya upasaharati:
He then compares it with his very own body (thinking):
Ayam-pi kho kyo evadhammo evabhv eta anatto ti.
This body also has such a nature, has such a constitution, has not gone beyond this.
***
Mahsatipahnasutta - Kynupassan - 32
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
(Catuttha Svathika)
(The Fourth Charnel Ground)
Mahsatipahnasutta - Kynupassan - 33
Pacama Svathika
The Fifth Charnel Ground
Puna ca para, bhikkhave, bhikkhu seyyath pi
Moreover, monks, its as if a monk
passeyya sarra svathikya chaita,
might see a body thrown into a charnel ground,
ahisakhalika apagatamasalohita nahrusambaddha.
a skeleton, no longer having flesh and blood, bound together by tendons.
So imam-eva kya upasaharati:
He then compares it with his very own body (thinking):
Ayam-pi kho kyo evadhammo evabhv eta anatto ti.
This body also has such a nature, has such a constitution, has not gone beyond this.
***
Mahsatipahnasutta - Kynupassan - 34
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
(Pacama Svathika)
(The Fifth Charnel Ground)
Mahsatipahnasutta - Kynupassan - 35
Chaha Svathika
The Sixth Charnel Ground
Puna ca para, bhikkhave, bhikkhu seyyath pi
Moreover, monks, its as if a monk
passeyya sarra svathikya chaita,
might see a body thrown into a charnel ground,
ahikni apagatasambandhni, disvidissu1 vikkhittni,
with bones no longer bound together, scattered in all directions,
aena hatthahika, aena pdahika, aena jaghahika,
with a hand-bone here, with a foot-bone there, with a knee-bone here,
aena ruhika, aena kaahika, aena pihihaka,
with a thigh-bone there, with a hip-bone here, with a bone of the back there,
aena ssakaha.2
with the skull here.
So imam-eva kya upasaharati:
He then compares it with his very own body (thinking):
Ayam-pi kho kyo evadhammo evabhv eta anatto ti.
This body also has such a nature, has such a constitution, has not gone beyond this.
***
There are many variations in the lists given in the various editions here. BJT adds:
gopphaika (ankle-bone); khandhahika (shoulder-bone); gvahika (neck-bone) and
dantahika (tooth-bone).
ChS is different in content and order, and also in spelling in some cases: gomphakahika,
phsukahika (rib-bone), khandhahika, gvahika, hanukahika (jaw-bone), dantahika.
Similar variations occur in Only which adds: phsukahika, urahika (chest-bone),
bhuhika (arm-bone), asahika (shoulder-bone), gvahika, hanuhika, dantahika.
Mahsatipahnasutta - Kynupassan - 36
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
(Chaha Svathika)
(The Sixth Charnel Ground)
Mahsatipahnasutta - Kynupassan - 37
Sattama Svathika
The Seventh Charnel Ground
Puna ca para, bhikkhave, bhikkhu seyyath pi
Moreover, monks, its as if a monk
passeyya sarra svathikya chaita,
might see a body thrown into a charnel ground,
ahikni setni sakhavaupanibhni.
having white bones, like the colour of a conch.
So imam-eva kya upasaharati:
He then compares it with his very own body (thinking):
Ayam-pi kho kyo evadhammo evabhv eta anatto ti.
This body also has such a nature, has such a constitution, has not gone beyond this.
***
Mahsatipahnasutta - Kynupassan - 38
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
(Sattama Svathika)
(The Seventh Charnel Ground)
Mahsatipahnasutta - Kynupassan - 39
Ahama Svathika
The Eighth Charnel Ground
Puna ca para, bhikkhave, bhikkhu seyyath pi
Moreover, monks, its as if a monk
passeyya sarra svathikya chaita,
might see a body thrown into a charnel ground,
ahikni pujakitni terovassikni.
a heap of bones more than a year old.
So imam-eva kya upasaharati:
He then compares it with his very own body (thinking):
Ayam-pi kho kyo evadhammo evabhv eta anatto ti.
This body also has such a nature, has such a constitution, has not gone beyond this.
***
Mahsatipahnasutta - Kynupassan - 40
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
(Ahama Svathika)
(The Eighth Charnel Ground)
Mahsatipahnasutta - Kynupassan - 41
Navama Svathika
The Ninth Charnel Ground
Puna ca para, bhikkhave, bhikkhu seyyath pi
Moreover, monks, its as if a monk
passeyya sarra svathikya chaita,
might see a body thrown into a charnel ground,
ahikni ptni cuakajtni.
rotten bones that have become like powder.
So imam-eva kya upasaharati:
He then compares it with his very own body (thinking):
Ayam-pi kho kyo evadhammo evabhv eta anatto ti.
This body also has such a nature, has such a constitution, has not gone beyond this.
***
Mahsatipahnasutta - Kynupassan - 42
Iti ajjhatta v kye kynupass viharati,
Thus he dwells contemplating (the nature of) the body in the body in regard to himself,
bahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to others,
ajjhattabahiddh v kye kynupass viharati,
or he dwells contemplating (the nature of) the body in the body in regard to himself and
in regard to others,
samudayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination in the body,
vayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of dissolution in the body,
samudayavayadhammnupass v kyasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the body,
atthi kyo ti v panassa sati paccupahit hoti
or else mindfulness that there is a body is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu kye kynupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) the body in the body.
(Navama Svathika)
(The Ninth Charnel Ground)
Cuddasa Kynupassan Nihit
The Fourteen Contemplations of the Body are Finished
43
Vedannupassan
Contemplation of Feelings
Katha-ca, bhikkhave, bhikkhu vedansu vedannupass viharati?
And how, monks, does a monk dwell contemplating (the nature of) feelings in feelings?
Idha, bhikkhave, bhikkhu sukha v vedana vediyamno
Here, monks, a monk when experiencing a pleasant feeling
sukha vedana vediym ti pajnti;
knows I experience a pleasant feeling;
dukkha v vedana vediyamno
or, when experiencing an unpleasant feeling
dukkha vedana vediym ti pajnti;
he knows I experience an unpleasant feeling;
adukkhamasukha1 v vedana vediyamno
or, when experiencing a neither-unpleasant-nor-pleasant feeling
adukkhamasukha vedana vediym ti pajnti.
he knows I experience a neither-unpleasant-nor-pleasant feeling.2
Smisa v sukha vedana vediyamno3
Or, when experiencing a sensual pleasant feeling
smisa sukha vedana vediym ti pajnti;
he knows I experience a sensual pleasant feeling;
To be parsed as a-dukkha a-sukha. Another word that is used for this is upekkh, which is
this context would mean indifferent feeling.
2
These are the three basic feelings that are enumerated in the teaching, what follows is a
further division of these feelings depending on whether they are connected with sense-desire or
not. Pleasant feelings that are not connected with sense-desire are recommended by the Buddha
for loosening attachment to those that are so connected, see Sayatanavibhagasutta, MN 137.
3
Mahsatipahnasutta - Vedannupassan - 44
nirmisa v sukha vedana vediyamno
or, when experiencing a spiritual pleasant feeling
nirmisa sukha vedana vediym ti pajnti;
he knows I experience a spiritual pleasant feeling;
smisa v dukkha vedana vediyamno1
or, when experiencing a sensual unpleasant feeling
smisa dukkha vedana vediym ti pajnti;
he knows I experience a sensual unpleasant feeling;
nirmisa v dukkha vedana vediyamno
or, when experiencing a spiritual unpleasant feeling
nirmisa dukkha vedana vediym ti pajnti;
he knows I experience a spiritual unpleasant feeling;
2
Comm: smis dukkh nma cha gehasitadomanassavedan; nirmis dukkh nma cha
nekkhammasitadomanassavedan; sensual unpleasant is a name for the six sorrowful feelings
connected with the life of the householder; spiritual unpleasant is a name for the six sorrowful
feelings connected with the life of renunciation.
2
Mahsatipahnasutta - Vedannupassan - 45
Iti ajjhatta v vedansu vedannupass viharati,
Thus he dwells contemplating (the nature of) feelings in feelings in regard to himself,
bahiddh v vedansu vedannupass viharati,
or he dwells contemplating (the nature of) feelings in feelings in regard to others,
ajjhattabahiddh v vedansu vedannupass viharati,
or he dwells contemplating (the nature of) feelings in feelings in regard to himself and
in regard to others,
samudayadhammnupass v vedansu viharati,
or he dwells contemplating the nature of origination in the feelings,
vayadhammnupass v vedansu viharati,
or he dwells contemplating the nature of dissolution in the feelings,
samudayavayadhammnupass v vedansu viharati,
or he dwells contemplating the nature of origination and dissolution in the feelings,
atthi vedan ti v panassa sati paccupahit hoti
or else mindfulness that there are feelings is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu vedansu vedannupass viharati.
In this way, monks, a monk dwells contemplating (the nature of) feelings in feelings.
Vedannupassan Nihit
Contemplation of Feelings is Finished
46
Cittnupassan
Contemplation of the Mind
Katha-ca, bhikkhave, bhikkhu citte cittnupass viharati?
And how, monks, does a monk dwell contemplating (the nature of) the mind in the
mind?
Idha, bhikkhave, bhikkhu sarga v citta sarga cittan-ti pajnti,
Here, monks, a monk when a mind has passion knows the mind has passion,
Relying on an ambiguity in the Pi (which also exists in the English), at the beginning of the
Dhammnupassan the commentary will say: Bhagavat ... cittnupassanya
viakkhandhapariggaho ... kathetu; to teach ... the contemplation of mind the Auspicious One
... took up the constituent of consciousness.
Consciousness (via) in the constituents, however, is confined to the six spheres of
consciousness. The complexes that are defined here more properly belong to the
sakhrakkhandha (constituent of [mental] processes).
2
The commentary explains that when without passion is said it does not indicate the
supermundane state (lokuttarapada), but only that the mind is in a wordly wholesome or
inconsequential state (lokiyakusalbykata) and the same interpretation is to be applied to hate
and delusion below. Throughout this section the Comm is careful to note that we are not talking
about supermundane states.
Mahsatipahnasutta - Cittnupassan - 47
1
Mahsatipahnasutta - Cittnupassan - 48
vimutta v citta vimutta cittan-ti pajnti,
or when a mind is liberated he knows the mind is liberated,
avimutta v citta avimutta cittan-ti pajnti. 1
or when a mind is not liberated he knows the mind is not liberated.
***
Iti ajjhatta v citte cittnupass viharati,
Thus he dwells contemplating (the nature of) the mind in the mind in regard to himself,
bahiddh v citte cittnupass viharati,
or he dwells contemplating (the nature of) the mind in the mind in regard to others,
ajjhattabahiddh v citte cittnupass viharati,
or he dwells contemplating (the nature of) the mind in the mind in regard to himself and
in regard to others,
samudayadhammnupass v cittasmi viharati,
or he dwells contemplating the nature of origination in the mind,
vayadhammnupass v cittasmi viharati,
or he dwells contemplating the nature of dissolution in the mind,
samudayavayadhammnupass v cittasmi viharati,
or he dwells contemplating the nature of origination and dissolution in the mind,
atthi cittan-ti v panassa sati paccupahit hoti
or else mindfulness that there is a mind is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
Mahsatipahnasutta - Cittnupassan - 49
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu citte cittnupass viharati.
In this way, monks, a monk dwells contemplating the (the nature of) the mind in the
mind.
Cittnupassan Nihit
Contemplation of the Mind is Finished
50
Dhammnupassan
Contemplation of (the Nature of) Things
Nvaraapabba
The Section about the Hindrances
1
The commentary has 2 explanations for the meaning of dhamma in this section, one is that
kynupassan dealt with form, vedan- and cittnupassan dealt with the formless, and
dhammnupassan deals with a mixture of form and formless; or, secondly, a division into the
constituents was intended: kya = rpa, vedan, citta = via, and here dhamma = sa and
sakhra. Translations usually follow the second of these explanations, giving dhamma the
meaning of mental contents or mental objects. However, as noted above, cittnupassan really
deals with mental processes (sakhra), not with the sense consciousness.
As noted in the Introduction, in other versions of this teaching it appears that the original
structure of this section only included the hindrances (nvaraa) and the factors of awakening
(bojjhaga), which are both lists of ethical qualities of mind. I believe dhamma in this original
context probably meant ethical states, a well-attested meaning for dhamma, but one no longer
useable once the additions of the constituents (khandha), sense-spheres (yatana) and truths
(sacca) have been included.
2
Santa is the present participle form of atthi, meaning having. The present indicative form
atthi (have) itself occurs in the reflection on the next line.
3
Here ajjhatta takes on another nuance. The parsing of the word is as adhi-, here meaning in,
within + -atta, meaning the self, to be translated when standing alone as oneself (himself, herself,
itself), according to context. In the next line, when in conjunction with me it becomes myself.
Mahsatipahnasutta - Dhammnupassan - 51
atthi me ajjhatta kmacchando ti pajnti;
knows there is sensual desire in myself;
asanta v ajjhatta kmacchanda natthi me ajjhatta kmacchando ti pajnti.
or, not having sensual desire in himself he knows there is no sensual desire in myself.
Yath ca anuppannassa kmacchandassa uppdo hoti ta-ca pajnti;
How there is an arising of sensual desire that has not arisen that he knows;
yath ca uppannassa kmacchandassa pahna hoti ta-ca pajnti;
and how there is an abandonment of sensual desire that has arisen that also he knows;
yath ca pahnassa kmacchandassa yati anuppdo hoti ta-ca pajnti.1
and how there is a non-arising of abandoned sensual desire again in the future that
also he knows.
Santa v ajjhatta bypda2 atthi me ajjhatta bypdo ti pajnti;
Having ill-will in himself he knows there is ill-will in myself;
asanta v ajjhatta bypda natthi me ajjhatta bypdo ti pajnti.
or, not having ill-will in himself he knows there is no ill-will in myself.
Yath ca anuppannassa bypdassa uppdo hoti ta-ca pajnti,
How there is an arising of ill-will that has not arisen that he knows;
yath ca uppannassa bypdassa pahna hoti ta-ca pajnti,
and how there is an abandonment of ill-will that has arisen that also he knows;
yath ca pahnassa bypdassa yati anuppdo hoti ta-ca pajnti.
and how there is a non-arising of abandoned ill-will again in the future that also he
knows.
Santa v ajjhatta thnamiddha atthi me ajjhatta thnamiddhan-ti pajnti;
Having sloth and torpor in himself he knows there is sloth and torpor in myself;
asanta v ajjhatta thnamiddha natthi me ajjhatta thnamiddhan-ti pajnti.
or, not having sloth and torpor in himself he knows there is no sloth and torpor in
myself.
Many teachings these days seem to stop short at just knowing the state of the mind, but this in
itself is not sufficient for the practice of mindfulness, which continues by elucidating the further
skilful states of mind that need to be developed to be able to overcome the various sorts of
defilements that can arise in the mind.
2
This word is used in both its negative and positive senses in the teachings, where bypda
means ill-will and abypda good-will.
Mahsatipahnasutta - Dhammnupassan - 52
Yath ca anuppannassa thnamiddhassa uppdo hoti ta-ca pajnti;
How there is an arising of sloth and torpor that has not arisen that he knows;
yath ca uppannassa thnamiddhassa pahna hoti ta-ca pajnti;1
and how there is an abandonment of sloth and torpor that has arisen that also he
knows;
yath ca pahnassa thnamiddhassa yati anuppdo hoti ta-ca pajnti.
and how there is a non-arising of abandoned sloth and torpor again in the future that
also he knows.
Santa v ajjhatta uddhaccakukkucca
Having agitation and worry in himself
atthi me ajjhatta uddhaccakukkuccan-ti pajnti;
he knows there is agitation and worry in myself;
asanta v ajjhatta uddhaccakukkucca
or, not having agitation and worry in himself
natthi me ajjhatta uddhaccakukkuccan-ti pajnti.
he knows there is no agitation and worry in myself.
Yath ca anuppannassa uddhaccakukkuccassa uppdo hoti ta-ca pajnti;
How there is an arising of agitation and worry that has not arisen that he knows;
yath ca uppannassa uddhaccakukkuccassa pahna hoti ta-ca pajnti;2
and how there is an abandonment of agitation and worry that has arisen that also he
knows;
yath ca pahnassa uddhaccakukkuccassa yati anuppdo hoti ta-ca pajnti.
and how there is a non-arising of abandoned agitation and worry again in the future
that also he knows.
Mahsatipahnasutta - Dhammnupassan - 53
1
Vicikicch is from the verb vicikicchati. The verb is made from the prefix vi- with the
intensive verb cikicchati which is formed from cit, meaning, therefore, to think and think; the
prefix vi- should be taken in the second sense given in PED: denoting disturbance, seperation,
mixing up...: it thus means thinking again and again in a mixed up way.
Mahsatipahnasutta - Dhammnupassan - 54
Iti ajjhatta v dhammesu dhammnupass viharati,
Thus he dwells contemplating (the nature of) things in (various) things in regard to
himself,
bahiddh v dhammesu dhammnupass viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to others,
ajjhattabahiddh v dhammesu dhammnupass viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to himself
and in regard to others,
samudayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of origination in things,
vayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of dissolution in things,
samudayavayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of origination and dissolution in things,
atthi dhamm ti v panassa sati paccupahit hoti
or else mindfulness that there are these (various) things is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
In this way, monks, a monk dwells contemplating (the nature of) things in (various)
things,
pacasu nvaraesu.
in the five hindrances.
Nvaraapabba Nihita
The Section about the Hindrances is Finished
Mahsatipahnasutta - Dhammnupassan - 55
Khandhapabba
The Section on the Constituents (of Mind & Matter)
Puna ca para, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
Moreover, monks, a monk dwells contemplating (the nature of) things in (various)
things,
pacasu updnakkhandhesu.1
in the five constituents (of mind and matter) that provide fuel for attachment.
Katha-ca pana, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
And how, monks, does a monk dwell contemplating (the nature of) things in (various)
things,
pacasu updnakkhandhesu?
in the five constituents (of mind and matter) that provide fuel for attachment?
Idha, bhikkhave, bhikkhu: iti rpa, iti rpassa samudayo, iti rpassa atthagamo;
Here, monks, a monk (knows): such is form, such is the origination of form, such is the
passing away of form;
iti vedan, iti vedanya samudayo, iti vedanya atthagamo;
such is feeling, such is the origination of feeling, such is the passing away of feeling;
iti sa, iti saya samudayo, iti saya atthagamo;
such is perception, such is the origination of perception, such is the passing away of
perception;
iti sakhr, iti sakhrna samudayo, iti sakhrna atthagamo;
such are (mental) processes, such is the origination of (mental) processes, such is the
passing away of (mental) processes;
iti via, iti viassa samudayo, iti viassa atthagamo ti.
such is consciousness, such is the origination of consciousness, such is the passing away
of consciousness.
***
Updna has two meanings, attachment and fuel, and they are probably both implied in this
context, hence the translation adopted here. Pacakkhandha is commonly translated as the five
aggregates, which had me scurrying to the dictionary when I first encountered it, as I had no
idea what aggregate could mean in such a context. What it actually means, in more lucid English,
is constituent, which is the translation adopted here. As what they constitute may not be
altogether clear there is the explanatory addition in brackets.
Mahsatipahnasutta - Dhammnupassan - 56
Iti ajjhatta v dhammesu dhammnupass viharati,
Thus he dwells contemplating (the nature of) things in (various) things in regard to
himself,
bahiddh v dhammesu dhammnupass viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to others,
ajjhattabahiddh v dhammesu dhammnupass viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to himself
and in regard to others,
samudayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of origination in things,
vayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of dissolution in things,
samudayavayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of origination and dissolution in things,
atthi dhamm ti v panassa sati paccupahit hoti
or else mindfulness that there are these (various) things is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
In this way, monks, a monk dwells contemplating (the nature of) things in (various)
things,
pacasu updnakkhandhesu.
in the five constituents (of mind and matter) that provide fuel for attachment.
Khandhapabba Nihita
The Section on the Constituents is Finished
Mahsatipahnasutta - Dhammnupassan - 57
yatanapabba
The Section on the Sense-Spheres
Puna ca para, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
Moreover, monks, a monk dwells contemplating (the nature of) things in (various)
things,
chasu ajjhattikabhiresu yatanesu.1
in the six internal and external sense-spheres.
Katha-ca, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
And how, monks, does a monk dwell contemplating (the nature of) things in (various)
things,
chasu ajjhattikabhiresu yatanesu?
in the six internal and external sense-spheres?
Idha, bhikkhave, bhikkhu cakkhu-ca pajnti, rpe ca pajnti;
Here, monks, a monk knows the eye, and he knows forms;
ya-ca tad-ubhaya2 paicca uppajjati saojana3 ta-ca pajnti.
and the fetter that arises dependent on the pair of them that also he knows.
Yath ca anuppannassa saojanassa uppdo hoti ta-ca pajnti;
How there is an arising of a fetter that has not arisen that he knows;
yath ca uppannassa saojanassa pahna hoti ta-ca pajnti;
and how there is an abandonment of a fetter that has arisen that also he knows;
In the Dhamma the sense-spheres include the five physical senses as well as the mind. These
are then further divided into the internal sense-spheres: eye, ear, nose, tongue, body and mind;
and their external equivalents: forms, sounds, smells, tastes, tangibles and thoughts. These form
the basis for sensual attachment.
2
This is an important principle in the Dhamma: the fetter is not the eye, and similarly it is not
the form (and not the ear or sound, nor any of the other pairs mentioned). The fetter arises
dependent on them, but it is the mental defilement which is the fetter, and it is perfectly possible
to have eyes and forms without the fetter (see SN 41.1).
3
Ten fetters are mentioned in the commentary (to MN 10): the passion for sense-desire
(kmarga), revulsion (paigha), conceit (mna), views (dihi), doubt (vicikicch), grasping at
virtue and practice (slabbataparmsa), passion for existence (bhavarga), jealousy (iss),
selfishness (macchariya) and ignorance (vijj). This is an Abhidhammic list, which differs from
the fetters normally listed in the discourses (at DN 6, etc.)
Mahsatipahnasutta - Dhammnupassan - 58
1
According to the commentary here views, doubt, grasping at virtue and practice, jealousy and
selfishness are thrown off at the first stage of Awakening (sotpatti); gross sense-desire and
revulsion by the second stage (sakadgmit) and even subtle forms of the same by the third
stage (angmit); and conceit, passion for existence and ignorance by the fourth and final stage
(arahatta).
Mahsatipahnasutta - Dhammnupassan - 59
Yath ca anuppannassa saojanassa uppdo hoti ta-ca pajnti;
How there is an arising of a fetter that has not arisen that he knows;
yath ca uppannassa saojanassa pahna hoti ta-ca pajnti;
and how there is an abandonment of a fetter that has arisen that also he knows;
yath ca pahnassa saojanassa yati anuppdo hoti ta-ca pajnti.
and how there is a non-arising of an abandoned fetter again in the future that also he
knows.
Kya-ca pajnti, phohabbe ca pajnti,
He knows the body, and he knows tangibles,
ya-ca tad-ubhaya paicca uppajjati saojana ta-ca pajnti.
and the fetter that arises dependent on the pair of them that also he knows.
Yath ca anuppannassa saojanassa uppdo hoti ta-ca pajnti;
How there is an arising of a fetter that has not arisen that he knows;
yath ca uppannassa saojanassa pahna hoti ta-ca pajnti;
and how there is an abandonment of a fetter that has arisen that also he knows;
yath ca pahnassa saojanassa yati anuppdo hoti ta-ca pajnti.
and how there is a non-arising of an abandoned fetter again in the future that also he
knows.
Mana-ca pajnti, dhamme ca pajnti,
He knows the mind, and he knows thoughts,
ya-ca tad-ubhaya paicca uppajjati saojana ta-ca pajnti.
and the fetter that arises dependent on the pair of them that also he knows.
Yath ca anuppannassa saojanassa uppdo hoti ta-ca pajnti;
How there is an arising of a fetter that has not arisen that he knows;
yath ca uppannassa saojanassa pahna hoti ta-ca pajnti;
and how there is an abandonment of a fetter that has arisen that also he knows;
yath ca pahnassa saojanassa yati anuppdo hoti ta-ca pajnti.
and how there is a non-arising of an abandoned fetter again in the future that also he
knows.
***
Mahsatipahnasutta - Dhammnupassan - 60
Iti ajjhatta v dhammesu dhammnupass viharati,
Thus he dwells contemplating (the nature of) things in (various) things in regard to
himself,
bahiddh v dhammesu dhammnupass viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to others,
ajjhattabahiddh v dhammesu dhammnupass viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to himself
and in regard to others,
samudayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of origination in things,
vayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of dissolution in things,
samudayavayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of origination and dissolution in things,
atthi dhamm ti v panassa sati paccupahit hoti
or else mindfulness that there are these (various) things is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
In this way, monks, a monk dwells contemplating (the nature of) things in (various)
things,
chasu ajjhattikabhiresu yatanesu.
in the six internal and external sense-spheres.
yatanapabba Nihita
The Section on the Sense-Spheres is Finished
Mahsatipahnasutta - Dhammnupassan - 61
Bojjhagapabba
The Section about the Factors of Awakening
Puna ca para, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
Moreover, monks, a monk dwells contemplating (the nature of) things in (various)
things,
sattasu Bojjhagesu.1
in the seven factors of Awakening.
Katha-ca, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
And how, monks, does a monk dwell contemplating (the nature of) things in (various)
things,
sattasu Bojjhagesu?2
in the seven factors of Awakening?
Idha, bhikkhave, bhikkhu santa v ajjhatta Satisambojjhaga
Here, monks, a monk having the Mindfulness factor of Complete Awakening in himself
atthi me ajjhatta Satisambojjhago ti pajnti;
knows there is the Mindfulness factor of Complete Awakening in myself;
asanta v ajjhatta Satisambojjhaga
or, not having the Mindfulness factor of Complete Awakening in himself
natthi me ajjhatta Satisambojjhago ti pajnti.
he knows there is no Mindfulness factor of Complete Awakening in myself.
Yath ca anuppannassa Satisambojjhagassa uppdo hoti ta-ca pajnti,
How there is an arising of the Mindfulness factor of Complete Awakening that has not
arisen that he knows;
Bojjhaga > Bodhy + aga, Bodhi + aga. From budh, the primal meaning of which is to
awaken. Through development bodhi also means to understand, hence the alternative translation
Enlightenment. The commentary allows for both meanings: Yya v so sati-dikya
sattadhammasmaggiy sambujjhati kilesaniddto uhti, Saccni v paivijjhati, s
dhammasmagg Sambodhi; the seven harmonious qualities by which he completely awakens,
rises from the sleep of the corruptions, or penetrates the Truths, those harmonious qualities are
(called) Complete Awakening.
2
When we look at the structure of this section we can see that it follows the same model as the
Hindrances above. These two sections appear to be the earliest and most original form of the
Dhammnupassan, to which the others were later added in the centuries following the
parinibbna.
Mahsatipahnasutta - Dhammnupassan - 62
yath ca uppannassa Satisambojjhagassa bhvanya pripr hoti
and how there is fulfilment of the development of the Mindfulness factor of Complete
Awakening that has arisen
ta-ca pajnti.
that also he knows.
Santa v ajjhatta Dhammavicayasambojjhaga1
Having the Investigation of the (nature) of things factor of Complete Awakening in
himself
atthi me ajjhatta Dhammavicayasambojjhago ti pajnti;
he knows there is the Investigation of the (nature) of things factor of Complete
Awakening in myself;
asanta v ajjhatta Dhammavicayasambojjhaga
or, not having the Investigation of the (nature) of things factor of Complete Awakening
in himself
natthi me ajjhatta Dhammavicayasambojjhago ti pajnti.
he knows there is no Investigation of the (nature) of things factor of Complete
Awakening in myself.
Yath ca anuppannassa Dhammavicayasambojjhagassa uppdo hoti ta-ca
pajnti;
How there is an arising of the Investigation of the (nature) of things factor of Complete
Awakening that has not arisen that he knows;
yath ca uppannassa Dhammavicayasambojjhagassa bhvanya pripr hoti2
and how there is fulfilment of the development of the Investigation of the (nature) of
things factor of Complete Awakening that has arisen (until) it comes to fulfilment
ta-ca pajnti.
that also he knows.
Again here we can see a play on words, because dhamma, which is the Teaching of Lord
Buddha, is also the true nature of things, and ultimately they are not different from one another,
but in translation we have to choose the meaning that is most important to convey.
2
SN Bojjhagasayutta (46.2) asks how this factor comes to fulfilment, and answers: atthi,
bhikkhave, kusalkusal dhamm, svajjnavajj dhamm, hnapat dhamm,
kahasukkasappaibhg dhamm, tattha yonisomanasikrabahulkro; there are, monks, things
that are wholesome and unwholesome, blameworthy and blameless, despicable and excellent,
things that resemble the dark and the bright, herein he should be one who makes much of wise
reflection (on these things).
Mahsatipahnasutta - Dhammnupassan - 63
Santa v ajjhatta Viriyasambojjhaga
Having the Energy factor of Complete Awakening in himself
atthi me ajjhatta Viriyasambojjhago ti pajnti;
he knows there is the Energy factor of Complete Awakening in myself;
asanta v ajjhatta Viriyasambojjhaga
or, not having the Energy factor of Complete Awakening in himself
natthi me ajjhatta Viriyasambojjhago ti pajnti.
he knows there is no Energy factor of Complete Awakening in myself.
Yath ca anuppannassa Viriyasambojjhagassa uppdo hoti ta-ca pajnti;
How there is an arising of the Energy factor of Complete Awakening that has not arisen
that he knows;
yath ca uppannassa Viriyasambojjhagassa bhvanya pripr hoti
and how there is fulfilment of the development of the Energy factor of Complete
Awakening that has arisen
ta-ca pajnti.
that also he knows.
Mahsatipahnasutta - Dhammnupassan - 64
1
Mahsatipahnasutta - Dhammnupassan - 65
1
Passaddhi is derived from the verb passambhati, calms, quiets, allays. Another word used in
this discourse from the same root is passambhaya (present participle from causative
passambheti) in the npnapabba at the beginning of the Contemplation of the Body section.
Mahsatipahnasutta - Dhammnupassan - 66
Santa v ajjhatta Samdhisambojjhaga
Having the Concentration factor of Complete Awakening in himself
atthi me ajjhatta Samdhisambojjhago ti pajnti;
he knows there is the Concentration factor of Complete Awakening in myself;
asanta v ajjhatta Samdhisambojjhaga
or, not having the Concentration factor of Complete Awakening in himself
natthi me ajjhatta Samdhisambojjhago ti pajnti.
he knows there is no Concentration factor of Complete Awakening in myself.
Yath ca anuppannassa Samdhisambojjhagassa uppdo hoti ta-ca pajnti.
How there is an arising of the Concentration factor of Complete Awakening that has not
arisen that he knows;
yath ca uppannassa Samdhisambojjhagassa bhvanya pripr hoti
and how there is fulfilment of the development of the Concentration factor of Complete
Awakening that has arisen
ta-ca pajnti.
that also he knows.
Mahsatipahnasutta - Dhammnupassan - 67
Santa v ajjhatta Upekkhsambojjhaga
Having the Equanimity factor of Complete Awakening in himself
atthi me ajjhatta Upekkhsambojjhago ti pajnti;
he knows there is the Equanimity factor of Complete Awakening in myself;
asanta v ajjhatta Upekkhsambojjhaga
or, not having the Equanimity factor of Complete Awakening in himself
natthi me ajjhatta Upekkhsambojjhago ti pajnti.
he knows there is no Equanimity factor of Complete Awakening in myself.
Yath ca anuppannassa Upekkhsambojjhagassa uppdo hoti ta-ca pajnti;
How there is an arising of the Equanimity factor of Complete Awakening that has not
arisen that he knows;
yath ca uppannassa Upekkhsambojjhagassa bhvanya pripr hoti
and how there is fulfilment of the development of the Equanimity factor of Complete
Awakening that has arisen
ta-ca pajnti.
that also he knows.
***
Mahsatipahnasutta - Dhammnupassan - 68
Iti ajjhatta v dhammesu dhammnupass viharati,
Thus he dwells contemplating (the nature of) things in (various) things in regard to
himself,
bahiddh v dhammesu dhammnupass viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to others,
ajjhattabahiddh v dhammesu dhammnupass viharati,
or he dwells contemplating (the nature of) things in (various) things in regard to himself
and in regard to others,
samudayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of origination in things,
vayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of dissolution in things,
samudayavayadhammnupass v dhammesu viharati,
or he dwells contemplating the nature of origination and dissolution in things,
atthi dhamm ti v panassa sati paccupahit hoti
or else mindfulness that there are (various) things is established in him
yvad-eva amattya patissatimattya,
just as far as (is necessary for) a full measure of knowledge and a full measure of
mindfulness,
anissito ca viharati, na ca kici loke updiyati.
and he dwells independent, and without being attached to anything in the world.
Evam-pi kho, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
In this way, monks, a monk dwells contemplating (the nature of) things in (various)
things,
sattasu Bojjhagesu.
in the seven Factors of Awakening.
Bojjhagapabba Nihita
The Section about the Factors of Awakening is Finished
Mahsatipahnasutta - Dhammnupassan - 69
Catusaccapabba
The Section about the Four Truths
Puna ca para, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
Moreover, monks, a monk dwells contemplating (the nature of) things in (various)
things,
Catusu Ariyasaccesu.
in the Four Noble Truths.
Katha-ca, bhikkhave, bhikkhu dhammesu dhammnupass viharati,
And how, monks, does a monk dwell contemplating (the nature of) things in (various)
things,
Catusu Ariyasaccesu?
in the Four Noble Truths?
Idha, bhikkhave, bhikkhu ida Dukkhan-ti yathbhta pajnti,
Here, monks, a monk knows as it really is this is Suffering,
aya Dukkhasamudayo ti yathbhta pajnti,
he knows as it really is this is the Origination of Suffering,
aya Dukkhanirodho ti yathbhta pajnti,
he knows as it really is this is the Cessation of Suffering,
aya Dukkhanirodhagmin Paipad ti yathbhta pajnti.1
he knows as it really is this is the Practice Leading to the Cessation of Suffering.
In the Satipahnasutta of Majjhimanikya, this is the end of the Saccapabba, only here in
the Mah- is it elaberated on.
Mahsatipahnasutta - Dhammnupassan - 70
Dukkhasacca1
The Truth of Suffering
Katama-ca, bhikkhave, Dukkha2 Ariyasacca?
Now what, monks, is the Noble Truth of Suffering?
Jti pi dukkh
Birth is suffering
jar pi dukkh
also old age is suffering
maraam-pi dukkha
also death is suffering
sokaparidevadukkhadomanassupys pi dukkh
also grief, lamentation, pain, sorrow, and despair, is suffering
appiyehi sampayogo dukkho,
also being joined to what is not liked is suffering,
piyehi vippayogo dukkho,3
also being parted from what is liked is suffering,
yam-piccha na labhati tam-pi dukkha
also not to obtain that which one longs for is suffering
sakhittena pacpdnakkhandh dukkh.4
in brief, the five constituents (of mind and body) that provide fuel for attachment
are suffering.
From here on the analysis of the truths corresponds closely to Ven. Sriputtas exposition of
the same subject in Saccavibhagasutta (M. 141, which has some small variations), but with the
analysis of the 2nd and 3rd truths greatly expanded.
2
Dukkha is the same word that is used in the analysis of the feelings, meaning there: unpleasant
(feeling). This is unfortunate as people tend to think it has the same meaning here, which is not
the case. Even pleasant feeling is impermanent and therefore dukkha in this sense (though it is
not dukkhavedan, of course). A more comprehensive translation might be unsatisfactoriness
(and its cognates), a word too cumbersome to use without risking sounding pedantic, but good to
bear in mind as a meaning for dukkha.
3
PTS omits these two lines, saying they might be an addition from
Dhammacakkappavattanasutta (the First Discourse of the Buddha), but is then also forced to
omit the later text that explains these lines. However, the explanation does not occur in the first
discourse, or anywhere else in the early texts except in the Satipahna discourses, so that it
seems that if they are genuine they must belong here.
4
To reiterate, it is not that the constituents are always suffering as in the examples given above
(like birth, etc.), though they are always prone to it, rather it is that being impermanent they can
never provide complete satisfaction.
Mahsatipahnasutta - Dhammnupassan - 71
Katam ca, bhikkhave, jti?
Now what, monks, is birth?
Y tesa tesa sattna tamhi tamhi1 sattanikye
For the various beings in the various classes of beings
jti, sajti, okkanti, abhinibbatti;
(there is) birth, being born, appearing, turning up;
khandhna ptubhvo, yatanna pailbho:2
the manifestation of the constituents (of mind and body), the acquisition of the sense
spheres:
aya vuccati, bhikkhave, jti.
this, monks, is called birth.
Katam ca, bhikkhave, jar?3
Now what, monks, is old age?
Y tesa tesa sattna tamhi tamhi sattanikye
For the various beings in the various classes of beings
jar, jraat, khaicca, plicca, valittacat;
there is old age, agedness, broken teeth, greying hair, and wrinkled skin;
yuno sahni, indriyna paripko:
the dwindling away of the life span, the decay of the sense faculties:
aya vuccati, bhikkhave, jar.
this, monks, is called old age.
Notice the distributive use of reduplication here. More literally: for this and that being in this
and that class of beings. Aataraatarena (some sort or other), and tatratatrbhinandin
(delighting in this and that), there are other examples of reduplication being used in a distributive
sense below.
2
We can see here the methodology employed with definitions in the early texts, which is to
define terms by synonyms, so their actual usage in the particular context can be clearly
understood.
3
Here is a good example of the methodology at work: jar in its most general sense means
maturing, which can of course have a positive sense. But in this context it doesnt mean so much
maturing, as over-maturing.
Mahsatipahnasutta - Dhammnupassan - 72
Katama-ca, bhikkhave, maraa?
Now what, monks, is death?
Ya tesa tesa sattna tamh tamh sattaniky
For the various beings in the various classes of beings
cuti, cavanat, bhedo, antaradhna, maccu, maraa, klakiriy;
there is a fall, a falling away, a breaking up, a disappearance, a dying, a death, a making
of time;
khandhna bhedo, kaebarassa nikkhepo;
the break up of the constituents (of mind and body), the throwing off of the body;
jvitindriyassupacchedo:
the cutting off of the life faculty:
ida vuccati, bhikkhave, maraa.
this, monks, is called death.
Katamo ca, bhikkhave, soko?
Now what, monks, is grief?
Yo kho, bhikkhave, aataraatarena byasanena samanngatassa,
For he who has, monks, some sort of misfortune or other,
aataraatarena dukkhadhammena phuhassa,
who is touched by some sort of painful thing or another,
soko, socan, socitatta, antosoko, antoparisoko:
there is grief, grieving, the state of grieving, inner grief, great inner grief:
aya vuccati, bhikkhave, soko.
this, monks, is called grief.
Katamo ca, bhikkhave, paridevo?
Now what, monks, is lamentation?
Yo kho, bhikkhave, aataraatarena byasanena samanngatassa,
For he who has, monks, some sort of misfortune or other,
aataraatarena dukkhadhammena phuhassa,
who is touched by some sort of painful thing or another,
Mahsatipahnasutta - Dhammnupassan - 73
devo, paridevo, devan, paridevan, devitatta, paridevitatta:
there are laments, great laments, lamenting, great lamenting, the state of lamenting, the
state of great lamentation:
aya vuccati, bhikkhave, paridevo.
this, monks, is called lamentation.
Katama-ca, bhikkhave, dukkha?1
Now what, monks, is pain?
Ya kho, bhikkhave, kyika dukkha, kyika asta,
That, monks, which is bodily pain, bodily disagreeableness,
kyasamphassaja dukkha, asta vedayita:
pain born of contact with the body, disagreeable feeling:
ida vuccati, bhikkhave, dukkha.
this, monks, is called pain.
Katama-ca, bhikkhave, domanassa?
Now what, monks, is sorrow?
Ya kho, bhikkhave, cetasika dukkha, cetasika asta,
That, monks, which is mental pain, mental disagreeableness,
manosamphassaja dukkha, asta vedayita:
pain born of contact with the mind, disagreeable feeling:
ida vuccati, bhikkhave, domanassa.
this, monks, is called sorrow.
We can see in this definition how sometimes dukkha is restricted in meaning to bodily pain.
Compare the definition of domanassa, sorrow, mental pain which follows where dukkha is also
used in the definition, but with a broader connotation.
Mahsatipahnasutta - Dhammnupassan - 74
Katamo ca, bhikkhave, upyso?
Now what, monks, is despair?
Yo kho, bhikkhave, aataraatarena byasanena samanngatassa,
For he who has, monks, some sort of misfortune or other,
aataraatarena dukkhadhammena phuhassa,
who is touched by some sort of painful thing or another,
yso, upyso, ysitatta, upysitatta:
there is desponding, despairing, the state of despondency, the state of despair:
aya vuccati, bhikkhave, upyso.
this, monks, is called despair.
Katamo ca, bhikkhave, appiyehi sampayogo dukkho?
And what, monks, is the suffering from being joined to what is not liked?
Idha yassa te honti anih akant amanp
Here, for that one who has unwanted, unlovely, unpleasant
rp sadd gandh ras phohabb dhamm;
forms, sounds, smells, tastes, tangibles, and thoughts;
ye v panassa te honti anatthakm ahitakm aphsukakm ayogakkhemakm or, for that one who has those who do not desire his welfare, benefit, comfort and
security y tehi saddhi sagati samgamo samodhna missbhvo:
(and then) having meetings, assembly, connection, and interaction with them:
aya vuccati, bhikkhave, appiyehi sampayogo dukkho.
this, monks, is called the suffering from being joined to what is not liked.
Mahsatipahnasutta - Dhammnupassan - 75
Katamo ca, bhikkhave, piyehi vippayogo dukkho?
And what, monks, is the suffering from being parted from what is liked?
Idha yassa te honti ih kant manp
Here, for that one who has wanted, lovely, pleasant
rp sadd gandh ras phohabb dhamm;
forms, sounds, smells, tastes, tangibles, and thoughts;
ye v panassa te honti atthakm hitakm phsukakm yogakkhemakm or, for that one who has those who do desire his welfare, benefit, comfort and security mt v pit v bht v bhagin v,
mothers, or fathers, or brothers, or sisters,
mitt v amacc v tislohit v or friends, or companions, or blood relatives y tehi saddhi asagati asamgamo asamodhna amissbhvo:
(and then) not having meetings, assembly, connection, and interaction with them:
aya vuccati, bhikkhave, piyehi vippayogo dukkho.
this, monks, is called the suffering from being parted from what is liked.
Katama-ca, bhikkhave, yam-piccha na labhati tam-pi dukkha?
Now what, monks, is the suffering from not obtaining what one longs for?
Jtidhammna,1 bhikkhave, sattna eva icch uppajjati:
To those beings subject to birth, monks, a longing like this arises:
2
-dhamma here has the adjectival sense of being so constituted, having the nature of, liability.
See PED p. 336 col 2.
2
No here is the enclitic (mid-sentence) dative form of the pronoun aha, meaning to us.
Mahsatipahnasutta - Dhammnupassan - 76
1
From here onwards PTS greatly abbreviates the text, reading jardhammna, bhikkhave,
sattna . . . vydhidhammna, bhikkhave, sattna . . . maraadhammna, bhikkhave,
sattna . . . before taking it up again in full.
Mahsatipahnasutta - Dhammnupassan - 77
Sokaparidevadukkhadomanassupysadhammna
To those beings subject to grief, lamentation, pain, sorrow, and despair,
bhikkhave sattna eva icch uppajjati:
monks, a longing like this arises:
Aho vata maya na sokaparidevadukkhadomanassupysadhamm assma,
Oh, might we not be subject to grief, lamentation, pain, sorrow, and despair,
na ca vata no sokaparidevadukkhadomanassupys gaccheyyun! ti
may grief, lamentation, pain, sorrow, and despair, not come to us!
Na kho paneta icchya pattabba:
But that cannot be attained merely by longing for it:
idam-pi yam-piccha na labhati tam-pi dukkha.
this is the suffering from not obtaining what one longs for.
Katame ca, bhikkhave, sakhittena pacpdnakkhandh dukkh?
Now what, monks, in brief, are the five constituents (of mind and body) that provide
fuel for attachment which are suffering?
Seyyathda:
They are as follows:
rppdnakkhandho
the form constituent that is fuel for attachment
vedanpdnakkhandho
the feelings constituent that is fuel for attachment
sapdnakkhandho
the perceptions constituent that is fuel for attachment
sakhrpdnakkhandho
the (mental) processes constituent that is fuel for attachment
vipdnakkhandho.
the consciousness constituent that is fuel for attachment.
Ime vuccanti, bhikkhave, sakhittena pacpdnakkhandh dukkh.
These, monks, are called, in brief, the five constituents (of mind and body) that provide
fuel for attachment which are suffering.
Ida vuccati, bhikkhave, Dukkha Ariyasacca.
This, monks, is called the Noble Truth of Suffering.
Mahsatipahnasutta - Dhammnupassan - 78
Samudayasacca
The Truth of Origination
Katama-ca, bhikkhave, Dukkhasamudaya Ariyasacca?
And what, monks, is the Noble Truth of the Origination of Suffering?
Y ya tah ponobhavik,
It is that craving which leads to the continuation of existence,
nandirgasahagat, tatratatrbhinandin, seyyathda:
which is connected with enjoyment and passion, greatly enjoying this and
that, as follows:
kmatah
craving in regard to sense pleasures
1
bhavatah
craving in regard to the continuation of existence
vibhavatah.2
craving in regard to the discontinuation of existence.
I translate bhava simply as existence in the context of the 3 planes of bhava (kmabhava,
sensual existence; rpabhava, form existence; arpabhava, formless existence).
But in this context it is the continuation of existence that is at the heart of the matter. Bhava
here is divided into kammabhava, continuation of existence through (result-producing) actions;
and uppattibhava the continuation of existence through rebirth.
2
Mahsatipahnasutta - Dhammnupassan - 79
S kho1 panes, bhikkhave, tah kattha uppajjamn uppajjati?
Now where, monks, does that craving when it is arising arise?
In Saccavibhagasutta (MN 141) this section, which expands on the second Noble Truth is not
found. It appears to have been brought in from the the Discourse about Determining
(Sammasanasutta, SN 12.66), which follows the very same scheme. The same applies to the third
Noble Truth below.
2
This cognate use of the present participle and the present tense of the same verb, apart from
its use in this and the following section, seems to be very rare in the discourses. The only other
occurrence I have found is ummajjamn ummajjanti (emerging they emerge) in the simile of the
fisherman at the end of Brahmajlasutta (DN 1).
3
As we will see in the section on cessation, although this is the place where it arises, it isnt the
place where it necessarily arises, it can also cease in the same place, provided there is
mindfulness and understanding, particularly of the danger involved in sense-desire.
Mahsatipahnasutta - Dhammnupassan - 80
Cakkhu loke piyarpa starpa In the world the eye is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati. 1
here this craving when it is arising arises, here when settling it settles.
Sota loke piyarpa starpa In the world the ear is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Ghna loke piyarpa starpa In the world the nose is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Jivh loke piyarpa starpa In the world the tongue is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Kyo loke piyarpa starpa In the world the body is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Mano loke piyarpa starpa In the world the mind is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
The commentary says: Atha nesa tattha anuppann ceva tah uppajjati, uppann ca tah
punappuna pavattivasena nivisati. Tasm Bhagav: Cakkhu loke piyarpa starpa, etthes
tah uppajjamn uppajjat ti-dimha; craving does not arise when these have not arisen in
that place, (but) because of manifesting again and again arisen craving settles. Therefore the
Auspicious One said: In the world the eye is likeable and pleasing... and so on.
Mahsatipahnasutta - Dhammnupassan - 81
Rp loke piyarpa starpa In the world forms are likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Sadd loke piyarpa starpa In the world sounds are likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Gandh loke piyarpa starpa In the world smells are likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Ras loke piyarpa starpa In the world tastes are likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Phohabb loke piyarpa starpa In the world tangibles are likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Dhamm loke piyarpa starpa In the world thoughts are likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Mahsatipahnasutta - Dhammnupassan - 82
Cakkhuvia loke piyarpa starpa In the world eye-consciousness is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Sotavia loke piyarpa starpa In the world ear-consciousness is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Ghnavia loke piyarpa starpa In the world nose-consciousness is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Jivhvia loke piyarpa starpa In the world tongue-consciousness is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Kyavia loke piyarpa starpa In the world body-consciousness is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Manovia loke piyarpa starpa In the world mind-consciousness is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Mahsatipahnasutta - Dhammnupassan - 83
1
Cakkhusamphasso loke piyarpa starpa In the world eye-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Sotasamphasso loke piyarpa starpa In the world ear-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Ghnasamphasso loke piyarpa starpa In the world nose-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Jivhsamphasso loke piyarpa starpa In the world tongue-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Kyasamphasso loke piyarpa starpa In the world body-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Manosamphasso loke piyarpa starpa In the world mind-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
It appears that -samphassa is the form phassa takes at the end of a compound (samsa);
similarly with cetan and -sacetan in the Nirodhasacca below.
Mahsatipahnasutta - Dhammnupassan - 84
Cakkhusamphassaj vedan loke piyarpa starpa In the world feeling born of eye-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Sotasamphassaj vedan loke piyarpa starpa In the world feeling born of ear-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Ghnasamphassaj vedan loke piyarpa starpa In the world feeling born of nose-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Jivhsamphassaj vedan loke piyarpa starpa In the world feeling born of tongue-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Kyasamphassaj vedan loke piyarpa starpa In the world feeling born of body-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Manosamphassaj vedan loke piyarpa starpa In the world feeling born of mind-contact is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Mahsatipahnasutta - Dhammnupassan - 85
Rpasa loke piyarpa starpa In the world perception of forms is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Saddasa loke piyarpa starpa In the world perception of sounds is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Gandhasa loke piyarpa starpa In the world perception of smells is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Rasasa loke piyarpa starpa In the world perception of tastes is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Phohabbasa loke piyarpa starpa In the world perception of tangibles is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Dhammasa loke piyarpa starpa In the world perception of thoughts is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Mahsatipahnasutta - Dhammnupassan - 86
Rpasacetan loke piyarpa starpa In the world intention in regard to forms is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Saddasacetan loke piyarpa starpa In the world intention in regard to sounds is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Gandhasacetan loke piyarpa starpa In the world intention in regard to smells is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Rasasacetan loke piyarpa starpa In the world intention in regard to tastes is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Phohabbasacetan loke piyarpa starpa In the world intention in regard to tangibles is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Dhammasacetan loke piyarpa starpa In the world intention in regard to thoughts is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Mahsatipahnasutta - Dhammnupassan - 87
Rpatah loke piyarpa starpa In the world craving for forms is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Saddatah loke piyarpa starpa In the world craving for sounds is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Gandhatah loke piyarpa starpa In the world craving for smells is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Rasatah loke piyarpa starpa In the world craving for tastes is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Phohabbatah loke piyarpa starpa In the world craving for tangibles is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Dhammatah loke piyarpa starpa In the world craving for thoughts is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Mahsatipahnasutta - Dhammnupassan - 88
Rpavitakko loke piyarpa starpa In the world thinking about forms is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Saddavitakko loke piyarpa starpa In the world thinking about sounds is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Gandhavitakko loke piyarpa starpa In the world thinking about smells is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Rasavitakko loke piyarpa starpa In the world thinking about tastes is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Phohabbavitakko loke piyarpa starpa In the world thinking about tangibles is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Dhammavitakko loke piyarpa starpa In the world thinking about thoughts is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Mahsatipahnasutta - Dhammnupassan - 89
Rpavicro loke piyarpa starpa In the world an examination of forms is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Saddavicro loke piyarpa starpa In the world an examination of sounds is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Gandhavicro loke piyarpa starpa In the world an examination of smells is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Rasavicro loke piyarpa starpa In the world an examination of tastes is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Phohabbavicro loke piyarpa starpa In the world an examination of tangibles is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Dhammavicro loke piyarpa starpa In the world an examination of thoughts is likeable and pleasing etthes tah uppajjamn uppajjati, ettha nivisamn nivisati.
here this craving when it is arising arises, here when settling it settles.
Ida vuccati, bhikkhave, Dukkhasamudaya Ariyasacca.
This, monks, is called the Noble Truth of the Origination of Suffering.
Mahsatipahnasutta - Dhammnupassan - 90
Nirodhasacca
The Truth of Cessation
Katama-ca, bhikkhave, Dukkhanirodha ariyasacca?
And what, monks, is the Noble Truth of the Cessation of Suffering?
Yo tass yeva tahya asesavirganirodho It is the complete fading away and cessation without remainder of that craving cgo painissaggo mutti anlayo.
liberation, letting go, release, and non-adherence.
S kho panes, bhikkhave, tah kattha pahyamn pahyati?
Now where, monks, is that craving when it is being abandoned (actually) abandoned?
Kattha nirujjhamn nirujjhati?
When ceasing where does it cease?
Ya loke piyarpa starpa In the world there is that which is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.1
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Ki-ca loke piyarpa starpa?
And in the world what is likeable and pleasing?
Note that in what follows both pahyati and nirujjhati are passive verbs (though it appears the
latter has no active form).
Mahsatipahnasutta - Dhammnupassan - 91
Cakkhu loke piyarpa starpa In the world the eye is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Sota loke piyarpa starpa In the world the ear is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Ghna loke piyarpa starpa In the world the nose is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Jivh loke piyarpa starpa In the world the tongue is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Kyo loke piyarpa starpa In the world the body is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Mano loke piyarpa starpa In this world the mind is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Mahsatipahnasutta - Dhammnupassan - 92
Rp loke piyarpa starpa In this world forms are likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Sadd loke piyarpa starpa In this world sounds are likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Gandh loke piyarpa starpa In the world smells are likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Ras loke piyarpa starpa In the world tastes are likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Phohabb loke piyarpa starpa In the world tangibles are likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Dhamm loke piyarpa starpa In the world thoughts are likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Mahsatipahnasutta - Dhammnupassan - 93
Cakkhuvia loke piyarpa starpa In the world eye-consciousness is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Sotavia loke piyarpa starpa In the world ear-consciousness is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Ghnavia loke piyarpa starpa In the world nose-consciousness is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Jivhvia loke piyarpa starpa In the world tongue-consciousness is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Kyavia loke piyarpa starpa In the world body-consciousness is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Manovia loke piyarpa starpa In the world mind-consciousness is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Mahsatipahnasutta - Dhammnupassan - 94
Cakkhusamphasso loke piyarpa starpa In the world eye-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Sotasamphasso loke piyarpa starpa In the world ear-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Ghnasamphasso loke piyarpa starpa In the world nose-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Jivhsamphasso loke piyarpa starpa In the world tongue-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Kyasamphasso loke piyarpa starpa In the world body-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Manosamphasso loke piyarpa starpa In the world mind-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Mahsatipahnasutta - Dhammnupassan - 95
Cakkhusamphassaj vedan loke piyarpa starpa In the world feeling born of eye-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Sotasamphassaj vedan loke piyarpa starpa In the world feeling born of ear-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Ghnasamphassaj vedan loke piyarpa starpa In the world feeling born of nose-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Jivhsamphassaj vedan loke piyarpa starpa In the world feeling born of tongue-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Kyasamphassaj vedan loke piyarpa starpa In the world feeling born of body-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Manosamphassaj vedan loke piyarpa starpa In the world feeling born of mind-contact is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Mahsatipahnasutta - Dhammnupassan - 96
Rpasa loke piyarpa starpa In the world perception of forms is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Saddasa loke piyarpa starpa In the world perception of sounds is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Gandhasa loke piyarpa starpa In the world perception of smells is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Rasasa loke piyarpa starpa In the world perception of tastes is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Phohabbasa loke piyarpa starpa In the world perception of tangibles is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Dhammasa loke piyarpa starpa In the world perception of thoughts is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Mahsatipahnasutta - Dhammnupassan - 97
Rpasacetan loke piyarpa starpa In the world intention in regard to forms is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Saddasacetan loke piyarpa starpa In the world intention in regard to sounds is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Gandhasacetan loke piyarpa starpa In the world intention in regard to smells is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Rasasacetan loke piyarpa starpa In the world intention in regard to tastes is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Phohabbasacetan loke piyarpa starpa In the world intention in regard to tangibles is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Dhammasacetan loke piyarpa starpa In the world intention in regard to thoughts is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Mahsatipahnasutta - Dhammnupassan - 98
Rpatah loke piyarpa starpa In the world craving for forms is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Saddatah loke piyarpa starpa In the world craving for sounds is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Gandhatah loke piyarpa starpa In the world craving for smells is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Rasatah loke piyarpa starpa In the world craving for tastes is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Phohabbatah loke piyarpa starpa In the world craving for tangibles is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Dhammatah loke piyarpa starpa In the world craving for thoughts is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Mahsatipahnasutta - Dhammnupassan - 99
Rpavitakko loke piyarpa starpa In the world thinking about forms is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Saddavitakko loke piyarpa starpa In the world thinking about sounds is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Gandhavitakko loke piyarpa starpa In the world thinking about smells is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Rasavitakko loke piyarpa starpa In the world thinking about tastes is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Phohabbavitakko loke piyarpa starpa In the world thinking about tangibles is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Dhammavitakko loke piyarpa starpa In the world thinking about thoughts is likeable and pleasing etthes tah pahyamn pahyati, ettha nirujjhamn nirujjhati.
here this craving when it is being abandoned is abandoned, here when ceasing it ceases.
Maggasacca
The Truth of the Path
Katama-ca, bhikkhave, Dukkhanirodhagmin Paipad Ariyasacca?
Now what, monks, is the Noble Truth of the Practice Leading to the Cessation of
Suffering?
1
Ariya means primarily belonging to the Ariyan people; when used ethically, however, as the
Buddha used it, it had the meaning of civilised, worthy, and therefore noble.
2
Traditionally the Path is divided into three sections: virtue (sammvc, sammkammanto,
samm-jvo), mind-mastery (sammvymo, sammsati, sammsamdhi) and wisdom
(sammdihi, sammsakappo), but it should be borne in mind that all factors of the Path work
to support each other, and this is not a hierarchical sequence.
3
The eightfold Path, when fulfilled, becomes the tenfold Path, with the addition of
samma and sammvimutti, which are liberating knowledge and freedom.
Mundane right-view is defined elsewhere (MN 41, 117, etc.) as: atthi dinna atthi yiha
atthi huta, atthi sukatadukkana kammna phala vipko, atthi aya loko atthi paro loko,
atthi Mt atthi Pit, atthi satt opaptik, atthi loke samaabrhma sammaggat
sammpaipann ye ima-ca loka para-ca loka saya abhi sacchikatv pavedenti; there
are gifts, offerings and sacrifices, there are fruit and result for well-done and badly-done deeds,
there is this world and the next world, there are (obligations towards) Mother and Father, there
are spontaneously born (heavenly) beings, there are in this world monks and priests who have
practiced and attained correctly, and those who, themselves having directly realised it with their
deep knowledge, make known this world and the next world; i.e. one must have understanding of
wholesome and unwholesome actions, ones duties to others, a belief in the heavenly realms and
confidence in good teachers. If someone doesnt have these, it is hard to see how he could make
progress to supermundane right-view.
2
Avihis is simply another form of the better known ahis, a fundamental virtue associated
with Mahtma Gandhi, which has been very influential in modern politics as a different way of
getting things done: for those who are physically weak it adds the strength of morality.
All four are normally included in the five virtuous practices (sla) under right speech
(musvda), but sometimes spelt out to make another set of eight virtuous practices, which has
right livelihood as the eighth (jv-ahamakasla).
2
Kmesu micchcr are two words, not a semantic compound, as it is apparently taken by all
the editions, which print it as such. Kma means sensuality, but in this context it is defined as
being restricted to sexual matters.
3
These are the first three of the five precepts undertaken by lay followers. Together with the
previous right speech and restraint from intoxicants they constitute the basic level of morality
expected of anyone following the teaching.
Five types of wrong livelihood for merchants are explained in Vaijjsutta (AN 5.177):
satthavaijj, sattavaijj, masavaijj, majjavaijj, visavaijj; dealing in weapons (lit.
swords), living beings, meat, intoxicants and poisons; but generally speaking any activity whereby
in the course of earning ones living one has to break the precepts could be considered wrong
livelihood. For monks and nuns, making a living through reading of signs, fortune telling, acting
as a go-between, casting spells, accountancy, poetry, philosophy or acting as medical assistants
would count as wrong livelihood (see DN 1, where they are spelt out in great detail).
This section on the endeavours is a good example of the Pi usage of negatives, which sounds
so awkward in English, where we would normally say something simple here, like: he endeavours
to prevent bad and unwholesome things from arising. In Pi, though, there is a tendency to work
with negative and positive forms of the same word (e.g. anuppannna ... uppannna, in next
section), through the exchange of prefixes, and with cognate forms (e.g. anuppannna ...
anuppdya).
2
Normally asammosa would mean lack of confusion, absense of delusion, etc. Here the
commentary defines it thus: asammosy ti avinsanattha; for persistence means for nondestruction - a meaning that is demanded by the context.
Sammsamdhi is always defined in terms of the absorptions (jhna) in the discourses; there is
no mention of such things as access concentration (upacrasamdhi) or momentary concentration
(khaikasamdhi) until commentarial times. If they were sufficient to fulfil the Path we might
have expected the Buddha to mention them.
2
Vitakka and vicra are sometimes transalted as applied and sustained thought. But if this is
correct then they have a meaning in this context that they have nowhere else, as elsewhere they
always have the much broader meanings of thinking and reflection, as translated here.
3
These are the sorts of pleasurable states of mind that counteract the attachment to sensedesires, and are always recommended in the discourses, as they lead on along the Path to
liberation; it is an example of what was mentioned in the Vedannupassan as: nirmisa
sukha vedana; spiritual pleasant feeling.
I take upekkh in the compound as an ablative and parse it: upekkhya sati prisuddhi;
another way would be to take upekkhsati- as a dvanda, in which case it would translate as:
complete purity of mindfulness and equanimity.
111
Satipahnabhvannisaso
The Advantages of Developing
the Ways of Attending to Mindfulness
Yo hi koci, bhikkhave, ime cattro satipahne eva bhveyya sattavassni,
Whoever, monks, should develop these four ways of attending to mindfulness in this
way for seven years,
1
All editions print diheva dhamme; but this obscures the fact that this is a locative absolute
construction, lit: in the very things that are seen (or visible here and now, i.e. in this very life).
3
Sati ... updisese is a locative absolutive construction, giving durative sense. Sati here is either
formed from santa (the present participle of atthi) with denasalisation; or has been formed on
its own stem sat-; it appears this form only occurs in locative absolutive constructions.
Mahsatipahnasutta Nihita
The Long Discourse about the Ways of Attending to Mindfulness is Finished
npnasatisutta
The Discourse about Mindfulness while Breathing
Table of Contents
The Discourse about Mindfulness while Breathing
The Setting
Mindfulness while Breathing
Fulfillment of Mindfulness
Fulfillment of the Factors of Complete Awakening
through Contemplation of the Body
Fulfillment of the Factors of Complete Awakening
through Contemplation of the Feelings
Fulfillment of the Factors of Complete Awakening
through Contemplation of the Mind
Fulfillment of the Factors of Complete Awakening
through Contemplation of the Nature of) Things
Conclusion
Preface
Primary Texts
BJT: r Lakan edition, from the Buddha Jayanti Tripitaka Series, Volume XII
(Colombo, 1974/2517, reprinted with corrections 2005).
PTS: European edition, Majjhima-nikya, Vol. III, (London 1899, reprinted Oxford,
1994).
Thai: Thai edition, as found on Budsir for Windows CD-ROM (version 2.0, Bangkok,
1996).
ChS: Burmese edition as found on the Chaha Sagyana CD-ROM (version 3,
Igaturi, no date but = 1999).
Commentaries
Ps: Paisambhidmagga, (London, 1905 & 1907, reprinted Oxford, 1979).
Comm: Mahparinibbnasuttavaan, as found on the Chaha Sagyana CD-ROM
(version 3, Igatpuri, no date, but = 1999).
Vism: Visuddhimagga, as found on the Chaha Sagyana CD-ROM (version 3,
Igatpuri, no date, but = 1999).
Translations
MLD: Middle Length Discourse of the Buddha, translated by Bhikkhu amoli and
Bhikkhu Bodhi (Wisdom Publications, 2001).
PD: The Path of Discrimination, translated by Ven. amoli (Oxford 1991).
PP: The Path of Purification, translated by Ven. amoli (Kandy, reprinted Taipei
2005).
Note
In writing up the notes to this translation I have preferred to rely on the Canonical
Paisambhidmagga wherever possible, and I have only used the commentarial
aparratus where the former was lacking.
The intention has been to provide sufficient notes to explain my choice of readings
and translation, and to expand on the doctrinal import of the discourse. The doctrinal
notes need, however, to be supplemented by the notes to my translation of other
discourses elsewhere on this website.
nandajoti Bhikkhu
October, 2008
ChS: npnassati-, and so throughout. We would, in fact, expect gemination in this word
as we see in e.g. anussati, but it appears that the Burmese reading is a scribal correction and
that historically the form has been written without gemination.
2
Thai: evam.
3
There were two main monasteries in Svatth: Jetavana, given by the merchant
Anthapiika (known as the chief of male alms-givers, dyakna agga), and
Pubbrma, which was given by Viskh (known as the chief of female alms-givers,
dyikna agga). According to tradition the Buddha spent the Rains Retreats in one or
other of these monasteries from his 20th Rains Retreat until his 44th, so this discourse can
be traced to the later period of his teaching career.
4
The repetition of the same word (abhitehi) in the Pi indicates emphasis: very well
known.
5
Thai: Srputtena; Thai always spells the name like this.
6
Thai omits yasmat ca Anuruddhena, probably by mistake.
19
rabhatha
14
21
27
33
Thai: pasenpi, which shows the first word in the accusative case.
Comm: puosa vuccati ptheyya. The phrase is somewhat elliptic, but the meaning is
that even going on a long journey for which provisions would be required is worthwhile if
one gets to see such an assembly.
35
PTS reads: Tathrpo aya, bhikkhave, bhikkhusagho tathrp ya, bhikkhave, paris.
Santi..., but the repetition is unwarranted.
36
PTS: -sayojan-, alternative spelling. PTS always spells this word in this way, further
instances will not be noticed.
37
Worthy Ones (Arahant) are the highest of the four Noble Persons (Ariya Puggal).
34
38
39
40
46
mettbhvannuyogam-anuyutt viharanti:
who live engaged in and devoted to the development of the meditation that is
51
friendliness:
evarp pi bhikkhave santi bhikkh imasmi Bhikkhusaghe.
monks, there are such monks in this Community of monks.
Santi bhikkhave bhikkh imasmi Bhikkhusaghe
Monks, there are monks in this Community of monks
karubhvannuyogam-anuyutt52 viharanti:
who live engaged in and devoted to the development of the meditation that is
kindness:53
evarp pi bhikkhave santi bhikkh imasmi Bhikkhusaghe.
monks, there are such monks in this Community of monks.
Santi bhikkhave bhikkh imasmi Bhikkhusaghe
Monks, there are monks in this Community of monks
muditbhvannuyogam-anuyutt viharanti:
who live engaged in and devoted to the development of the meditation that is
gladness:54
evarp pi bhikkhave santi bhikkh imasmi Bhikkhusaghe.
monks, there are such monks in this Community of monks.
Santi bhikkhave bhikkh imasmi Bhikkhusaghe
Monks, there are monks in this Community of monks
50
These six meditations are also grouped together elsewhere, e.g. MahRhulasutta (MN 61).
The first four are collectively known as the Spiritual Moods (Brahmavihr).
51
Mett is an abstract formation from the normal word for friend in Pi, mitta.
52
Thai, ChS abbreviate as mettbhvannuyogam-anuyutt viharanti ...
karubhvannuyogam-anuyutt, etc. up and till aniccasa-, which is written in full.
53
Often translated as compassion, but that word is more correctly applied to anukampa, it
means being concerned for the welfare of others, kindness towards other beings.
54
Happiness at the success of others, the opposite of jealousy and envy.
upekkhbhvannuyogam-anuyutt viharanti:
who live engaged in and devoted to the development of the meditation that is
equanimity:56
evarp pi bhikkhave santi bhikkh imasmi Bhikkhusaghe.
monks, there are such monks in this Community of monks.
Santi bhikkhave bhikkh imasmi Bhikkhusaghe
Monks, there are monks in this Community of monks
asubhabhvannuyogam-anuyutt viharanti:
who live engaged in and devoted to the development of the meditation on the
unattractive:
evarp pi bhikkhave santi bhikkh imasmi Bhikkhusaghe.
monks, there are such monks in this Community of monks.
Santi bhikkhave bhikkh imasmi Bhikkhusaghe
Monks, there are monks in this Community of monks
aniccasabhvannuyogam-anuyutt viharanti:
who live engaged in and devoted to the development of the meditation that is the
perception of impermanence:
evarp pi bhikkhave santi bhikkh imasmi Bhikkhusaghe.
monks, there are such monks in this Community of monks.
55
PTS: upekh, alternative spelling, showing the long vowel-single consonant/short voweldouble consonant alternation. PTS always spells this word thus.
56
For this and the next two meditations see my discussion in the notes to
MahRhulovdasutta (MN 62).
57
BJT, PTS, ChS; paripreti, here and below, but a plural verb is needed, compare the next
two lines.
58
Ps: Idh ti imiss Dihiy, imiss khantiy, imiss ruciy, imasmi dye, imasmi
Dhamme, imasmi Vinaye, imasmi Dhammavinaye, imasmi pvacane, imasmi
brahmacariye, imasmi Satthussane; Here means in this View, in this belief, in this opinion,
in this persuasion, in this Teaching, in this Discipline, in this Teaching and Discipline, in
this creed, in this spiritual life, in this Teachers Dispensation.
59
65
70
Ps: dgha asssavasena (...pe...) via citta; because of the long breath (etc.) there
is mind-consciousness.
71
Ps: dgha asssavasena (...pe...) cittassa ekaggata avikkhepa pajnato uppajjati
cittassa abhippamodo; because of the long breath (etc.) he knows his mind is one-pointed
and unscattered, and gladness arises in the mind.
72
Ps: dgha asssavasena (...pe...) cittassa ekaggat avikkhepo samdhi; because of the long
breath (etc.) his mind is one-pointed, unscattered and concentrated.
73
Ps: rgato ... dosato ... mohato ... mnato ... dihiy ... vicikicchya ... thinato ... uddhaccato
... ahirikato ... anottappato vimocaya citta assasissm (...pe...) ti sikkhati; he trains like
this: freeing the mind from passion ... hate ... delusion ... conceit ... (wrong) views ... doubt ...
sloth (and torpor) ... agitation (and worry) ... lack of conscience ... (and) shamelessness I will
breathe in (etc.).
74
Fulfillment of Mindfulness
Fulfillment of Mindfulness of the Body
Katha bhvit ca bhikkhave npnasati?
And how, monks, is mindfulness while breathing developed?
Katha bahulikat Cattro Satipahne pariprenti?
How, when made much of, does it fulfil the Four Ways of Attending to Mindfulness?
Yasmi samaye bhikkhave bhikkhu,
Monks, a monk who, at whatever time,
dgha v assasanto dgha assasm ti pajnti,
while breathing in long, knows I am breathing in long,
dgha v passasanto dgha passasm ti pajnti,
while breathing out long, knows I am breathing out long,
rassa v assasanto rassa assasm ti pajnti,
while breathing in short, knows I am breathing in short,
rassa v passasanto rassa passasm ti pajnti,
while breathing out short, knows I am breathing out short,
sabbakyapaisaved assasissm ti sikkhati,
trains like this: experiencing the whole body I will breathe in,
sabbakyapaisaved passasissm ti sikkhati,
trains like this: experiencing the whole body I will breathe out,
passambhaya kyasakhra assasissm ti sikkhati,
trains like this: making the bodily process calm I will breathe in,
passambhaya kyasakhra passasissm ti sikkhati,
trains like this: making the bodily process calm I will breathe out,
77
80
85
87
90
89
ChS: upahitssa, showing a long vowel before a double consonant, something which is
usually avoided in Pi.
90
Thai: appammuh, and similarly below; it would mean (only) a little forgetful.
91
PTS, Thai, ChS write tathsato as a compound, but there seems to be no reason for this
indeclinable word to be compounded here.
92
Comm: Pavicinat ti aniccdivasena pavicinati, investigates means investigates into
impermanence and so on.
93
PTS, Thai: pavicarati, and so throughout, observes; it is difficult to get a good meaning
with this reading.
PTS, Thai, ChS print tathsamhita as a compound, but again there seems to be no reason
for this indeclinable word to be compounded here.
95
Thai: bhikkhu, by mistake as a genetive is required by the syntax.
96
Conclusion
Katha bhvit ca bhikkhave Satta Bojjhag?
How, monks, are the Seven Factors of Awakening developed?
Katha bahulkat Vijjvimutti pariprenti?
How, when made much of, do they fulfil Knowledge and Freedom?
Idha bhikkhave bhikkhu Satisambojjhaga bhveti
Here, monks, a monk develops the Mindfulness Factor of Complete Awakening
vivekanissita virganissita nirodhanissita vossaggaparimi,
99
depending on solitude, depending on dispassion, depending on cessation, maturing
in relinquishment,
Dhammavicayasambojjhaga bhveti
develops the Investigation (of the Nature) of Things Factor of Complete Awakening
100
98
BJT, PTS: sambojjhage, but bojjhage in the question above, and similarly below.
Vivekanissitan-ti tadagavivekanissita samucchedavivekanissita nissaraavivekanissitaca satisambojjhaga bhvet ti ayam-attho veditabbo ... tath virganissita
nirodhanissita.; depending on solitude means depending on the solitude that comes from
(replacing with) the opposite factor, depending on the solitude that comes from cutting off
(completely), depending on the solitude that comes from escaping (the rounds of rebirth) (a
monk) develops the Mindfulness Factor of Complete Awakening - this is how the meaning
should be seen ... and the same with depending on dispassion and depending on cessation.
100
BJT, PTS omit this and similar sentences below up and till upekkh- by marking with pe;
Thai, ChS omit and mark with elipsis.
99
101
102
Kyagatsatisutta
The Discourse about Mindfulness related to the Body
MN 119 edited and translated by
nandajoti Bhikkhu
(November 2008)
Preface
Primary Texts
BJT: r Lakan edition, from the Buddha Jayanti Tripitaka Series, Volume XII
(Colombo, 1974/2517, reprinted with corrections 2005).
PTS: European edition, Majjhima-nikya, Vol. III, (London 1899, reprinted Oxford,
1994).
Thai: Thai edition, as found on Budsir for Windows CD-ROM (version 2.0, Bangkok,
1996).
ChS: Burmese edition as found on the Chaha Sagyana CD-ROM (version 3,
Igaturi, no date but = 1999).
Commentaries
Comm: Mahparinibbnasuttavaan, as found on the Chaha Sagyana CD-ROM
(version 3, Igatpuri, no date, but = 1999).
Translations
MLD: Middle Length Discourse of the Buddha, translated by Bhikkhu amoli and
Bhikkhu Bodhi (Wisdom Publications, 2001).
nandajoti Bhikkhu
November, 2008
Table of Contents
The Setting.....3
Mindfulness while Breathing.....5
The Postures.....7
Full Awareness.....7
Applying the Mind to Repulsiveness.....8
Applying the Mind to the Elements.....10
The First Charnel Ground.....11
The Second Charnel Ground.....12
The Third Charnel Ground.....13
The Fourth Charnel Ground.....14
The Fifth Charnel Ground.....14
The Sixth Charnel Ground.....15
The Seventh Charnel Ground.....16
The Eighth Charnel Ground.....17
The Ninth Charnel Ground.....18
The First Absorption.....18
The Second Absorption.....20
The Third Absorption.....22
The Fourth Absorption.....24
The Similies.....25
The Ten Advantages of Practising Mindfulness related to the Body.....31
Kyagatsatisutta
The Discourse about Mindfulness related to the Body
The Setting
1
Eva me suta:
Thus I heard:
eka samaya Bhagav Svatthiya viharati,
at one time the Gracious One was dwelling near Svatth,
Jetavane Anthapiikassa2 rme.
in Jetas Wood, at Anthapiikas monastery.
Atha kho sambahulna bhikkhna,
Then amongst many monks,
pacchbhatta piaptapaikkantna,
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:
3
PTS, Thai: syaha-, -n- and -- are regularly confused in the texts, possible as a result of
unclear articulation.
6
PTS: paisall, probably a printers error, as -- doesnt normally appear in this word.
7
ChS, Thai: yena upahnasl, parsed form of word in the text.
8
PTS adds sannipatit.
9
ChS: aya kho no.
10
The sequence of meditation exercises that follow are exactly the same as appear in the
Kynupassan section of Mahsatipahnasutta elsewhere on this website. For notes to the
first section see the translation of The Discourse about Mindfulness while Breathing; and for
the notes to the others see The Ways of Attending to Mindfulness.
11
ChS: satova.
12
PTS: evam, sandhi form; once or twice PTS writes eva in this position.
PTS: ye te, throughout.
14
Comm: sarasakapp ti dhvanasakapp; rushing thoughts means running thoughts.
amoli and Bodhi take it as a dvanda compound and render it as memories and
intentions, but the commentary is clearly taking it as a kammadhraya compound.
15
Comm: tattha gehasit ti pacakmaguanissit; herein, dependent on the household life
means depending on the five strands of sense pleasure.
16
PTS: tesam, sandhi form, throughout.
17
Comm: ajjhattam-ev ti gocarajjhattasmi yeva; internally means within the proper range.
A monks proper range (gocara) is described elsewhere in terms of the four ways of
attending to mindfulness.
18
Thai: ekodibhoti, alternative form, throughout.
19
ChS: Evam here, but evampi hereafter.
20
ChS: kyagatasati, compound form, throughout in this position.
21
Comm: kyagatsatin-ti kyaparigghikam-pi kyrammaam-pi sati. Kyaparigghikan-ti
vutte samatho kathito hoti, kyrammaan-ti vutte vipassan; mindfulness related to the body
means mindfulness that takes hold of the body and that which takes the body as sense object.
When mindfulness that grasps the body is said calm is spoken of, when taking the body as
sense object (is said) insight is spoken of.
13
22
ChS: samijite, here and below. There is no historical reason for gemination in this word,
but according to the evidence of the majority of the texts it seems to take place
23
24
30
ChS: pathav-, showing the dental/cerebral alternation found in the texts. ChS always uses
this form.
31
ChS: ctumahpathe, but we would expect ctu- to develop ctur- > ctum-.
32
Thai: vilaso, showing the v/b alternation found in the texts.
33
PTS: paibhajitv; Thai: paivibhajitv; all 3 forms have the same meaning.
34
PTS: svathikya, alternate form of the locative; ChS: sivathikya, throughout, the
etymology is unknown and either form may be correct.
35
PTS, Thai: eva, ChS: evam, throughout; it seems to me that eta makes more sense here,
and eva is probably a result of regularisation.
36
41
42
44
43
44
45
49
50
57
51
62
63
61
70
66
71
72
73
79
BJT, PTS: savaddhni, PED = savah-; Thai: sambandhni = joined (to the water).
BJT, PTS, ChS: nimuggaposin tni, which is hard to explain.
81
ChS: cagg, ellipsis form = c agg.
82
BJT, ChS: paripphuni, showing the t/ alternation.
80
83
87
ChS: antogadhvssa, and similarly throughout. I cannot see how we could parse this
successfully.
88
Comm: tattha vipassana, manomayiddhi, cha abhi ti aha vijj; herein, insight
knowledge, mind-created psychic power, and the six deep knowledges are the eight
understandings.
89
92
92
Thai: tejodhtu karissmti, similarly below = I will make the heat element.
BJT: adya, printers error.
94
PTS: hito, alternate form.
93
95
98
103
102
108
akicchalbh akasiralbh.
obtains (them) without difficulty, obtains (them) without trouble.
5. So115 anekavihita iddhividha paccanubhoti:116
He experiences various kinds of psychic power:117
eko pi hutv bahudh hoti;
having been one he becomes many;
113
122
118
Thai, ChS abbreviate with ...pe... up to yva Brahmalok pi kyena vasa vatteti 8 lines
below.
119
PTS: abhijjamno, printers error.
120
Thai: savatteti, which has no good meaning.
121
PTS adds ca.
122
ChS adds ...pe... here, but nothing is omitted from the normal sequence.
123
Thai, ChS abbreviate from here on ... pe... sadosa v citta ...pe... vtadosa v citta,
etc.
ekam-pi jti, dve pi jtiyo, tisso pi jtiyo, catasso pi jtiyo, paca pi jtiyo,
one life, two lives, three lives, four lives, five lives,
dasapi jtiyo, visam-pi jtiyo, tisam-pi jtiyo, cattrsam-pi jtiyo,
ten lives, twenty lives, thirty lives, forty lives,
pasam-pi jtiyo, jtisatam-pi, jtisahassam-pi, jtisatasahassam-pi,
fifty lives, a hundred lives, a thousand lives, a hundred thousand lives,
aneke pi savaakappe, aneke pi vivaakappe, aneke pi savaavivaakappe:
innumerable aeons of devolution, innumerable aeons of evolution, innumerable aeons
of devolution and evolution:
amutrsi evanmo, evagotto, evavao, evam-hro,
in such and such a place I had this name, this family, this class, this food,
evasukhadukkhapaisaved evam-yupariyanto;
this experience of pleasure and pain, this life term;
so tato cuto amutra udapd,
passing away from there I arose in another state of existence,
tatrpsi evanmo, evagotto, evavao, evam-hro,
and in that place I had this name, this family, this class, this food,
evasukhadukkhapaisaved evam-yupariyanto,
this experience of pleasure and pain, this life term,
so tato cuto idhupapanno ti,
and passing away from there I arose here,
124
125
Thai inserts .pe. here, but nothing is omitted from the normal sequence.
Thai adds ti, but the Buddha has not finished speaking.
128
BJT, PTS: kyagatsatisutta navama; Thai, ChS: kyagatsatisutta nihita
navama. Navama omitted here as irrelevant when out of sequence.
127
Girimnandasutta
The Discourse to Girimnanda
AN 10.60 edited & translated by nandajoti Bhikkhu
(revised edition, November, 2008)
Eva me suta:
Thus I heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatth
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Tena kho pana samayena yasm Girimnando
Then at that time venerable Girimnanda
bdhiko hoti dukkhito bhagilno.
was afflicted, suffering, and very sick.
Atha kho yasm nando yena Bhagav tenupasakami,
Then venerable nanda approached the Gracious One,
upasakamitv Bhagavanta abhivdetv ekam-anta nisdi.
and after approaching and worshipping the Gracious One, he sat down on one side.
Ekam-anta nisinno kho yasm nando Bhagavanta etad-avoca:
While sitting on one side venerable nanda said this to the Gracious One:
yasm bhante Girimnando bdhiko dukkhito bhagilno.
Reverend Sir, venerable Girimnanda is afflicted, suffering, and very sick.
Sdhu bhante Bhagav yenyasm Girimnando
Please, reverend Sir, may the Gracious One approach
tenupasakamatu, anukampa updy ti.
venerable Girimnanda, taking pity on him.
Sace kho tva nanda Girimnandassa bhikkhuno upasakamitv,
If you, nanda, having approached the monk Girimnanda,
dasasa bhseyysi, hna kho paneta vijjati ya
were to recite ten perceptions, then it is possible that
Girimnandassa bhikkhuno dasasa sutv
having heard the ten perceptions, the monk Girimnandas
Aniccasa,
The perception of impermanence,
ii.
anattasa,
the perception of non-self,
iii.
asubhasa,
the perception of the unattractive,
iv.
dnavasa,
the perception of danger,
v.
pahnasa,
the perception of giving up,
vi.
virgasa,
the perception of dispassion,
vii.
nirodhasa,
the perception of cessation,
viii.
sabbaloke anabhiratasa,
the perception of non-delight in the whole world,
ix.
sabbasakhresu aniccasa,
the perception of impermanence in all processes,
x.
npnasati.
mindfulness while breathing.
A wilderness is considered to be anywhere away from a village or an inhabited area; the root of
a tree may be inside or outside of a village (or monastery); an empty place is said to be a
mountain, a cleft, a hill cave, a cemetery, a jungle, an open space, or a heap of straw.
Commentary: Thus he points out a dwelling place suitable for the 3 seasons (the hot, the wet, &
the cold), for disposition, and one favourable to meditation.
2
At Sa 22. 95 form is likened to a great ball of foam on the river Ganges; feelings to bubbles in
a puddle in the Autumn rains; perception to a mirage trembling in the midday sun; (mental)
processes to the lack of heartwood in a banana tree; and consciousness to a magicians
illusion...one who sees them, meditates on them, and examines their source, realises that they
are empty, void, and without essence...so should the constituents (of mind and body) be looked
upon...by one who aspires to the deathless state (nibbna).
3
Commentery: Because of not applying the mind to rise and fall, the mark of impermanence,
being concealed by continuity, is not apparent; but by grasping rise and fall continuity is
destroyed, and the mark of impermanence becomes apparent according to its true nature.
Translators note: Impermanance is one of the marks (lakkhaa) of existence, and the
perception of impermanence meditatively may be called the root insight which leads to seeing
the other two, namely, suffering (dukkha), and non-self (anatt), as can be seen from the
following exchange in Anattalakkhaasutta (Sa 22. 59), where, in regard to the five
constituents of mind and body (the pacakkhandha) the Buddha asks the monks: Is form (etc)
permanent or impermanent? Impermanent, reverend Sir. And that which is impermanent, is
that suffering or pleasureable? Suffering, reverend Sir. Now that which is an impermanent,
suffering, and changeable thing, is it proper to look upon that as: This is mine, this I am, this is
my self? Surely not, reverend Sir. Accordingly the commentary remarks that the perception
of suffering is also implied in this opening contemplation (for the mark of non-self see the next
perception).
Commentary: Because of not applying the mind to the classification of the various elements, the
mark of non-self, being concealed by density, is not apparent; but by classifying the various
elements thus: The earth element is one, the water element is another, and so on...the mark of
non-self becomes apparent according to its true nature.
Translators note: This meditation is worked out in detail in MahRhulovdasutta, also
translated in this series. The translation of anatta by non-self is rather unsatisfactory, but also
hard to avoid, as there is a constant punning on the use of the word in the Pi. Originally atta
is a reflexive pronoun meaning oneself, yourself, herself or himself, according to context. But it
also came to be used to signify what in English we may call the soul or spirit, envisaged as a
permanent, pleasureable, unchanging thing (cf. note 2 above). If it wasnt for the punning on
these usages it might be better to render it as the perception of insubstantiality (and the eye is
insubstantial etc.), as in whatever way we look at phenomena we find all is in a state of flux,
and there is nothing abiding or substantial anywhere.
Elsewhere this meditation is called applying the mind to repulsiveness (Majjh 10); the thirtytwo fold nature (Khp 4); or mindfulness relating to the body (Visuddhimagga). Under
whatever name, the meditation is still traditionally given as the first place for (meditational)
action (kammahna) to those who are ordaining as novice monks in Buddhism, at the time
they are having their hair shorn off. For those wishing to develop this meditation a method in
general use is to recite the first line forwards, then backwards, then forwards again before
going on to the second line, thus:
Kes, lom, nakh, dant, taco,
taco, dant, nakh, lom, kes,
kes, lom, nakh, dant, taco,
masa, nahr, ahi, ahimij, vakka,
vakka, ahimij and so on.
At the end of the 4th line matthaluga, the brain, is normally added in after karsa,
excrement, thus:
anta, antagua, udariya, karsa, matthaluga,
matthaluga, karsa...etc.
A different development of the same meditation is given in Visuddhimagga under kyagatsati,
where it is also stated that the recitation should be done verbally at first even by one who can
recite the Tipiaka by heart.
Some of the names of these diseases are still in use in Indian medical science, so that we can be
fairly sure of their connotation, while others are unsure, or rather vague in meaning e.g.
ssaroga, literally head-disease (here rendered by headache). The first five in the list are
diseases affecting the sense-spheres, then follow various diseases, which Ive tried to divide into
some sort of order. These are followed by afflictions arising from an excess of one (or two) of
the three humours into which Indian aetiology is divided, and ends with a fairly miscellaneous
group.
It should be noted that this, and the previous meditation are not intended to be comprehensive,
rather they are merely indicative. Similarly, it is not, of course, the exact nature of any of the
diseases named here that is important, but the fact that the body is susceptible to diseases and
afflictions of various kinds, and is therefore subject to many dangers.
This is the second of the four right efforts (sammappadhna) or right endeavours
(sammvyma) that form the sixth part of the eightfold path. The first is to make an effort to
restrain (savara) bad and unwholesome things that have not yet arisen. The second, the effort
to give up, is as outlined here. The third is the effort to develop (bhvan) wholesome things
(like the seven factors of Awakening) that have not yet arisen. The fourth is to make the effort
to protect (anurakkhna) those wholesome things that have arisen. See Saccavibhagasutta
also translated in this series and also cf. Ag IV. 13-14.
Commentary: There are four bases for cleaving - either through cleaving to sense desires
(kma), the constituents (khandha), the corruptions (kilesa), or to processes which lead to
rebirth (abhisakhra).
Commentary: He said This is peaceful, this is excellent pointing to nibbna, for nibbna is
peaceful owing to the pacification of the corruptions. Also nibbna is peaceful becuase having
reached the attainment of fruition (i.e realised nibbna), even if one sits in meditation posture
for the day, while sitting only the thought of peace arises. But besides nibbna being peaceful, it
is named as excellent in the sense of not tormenting, because having reached the attainment of
fruition, even if one sits in meditation posture for the day, while sitting only the thought of
excellence occurs, and so it is called excellent.
2
The perceptions of dispassion and cessation. These are two aspects of what is otherwise known
as the recollection of peace (upasamnupassati), which is the last of the ten recollections as
ordered in Ag 1. 16 1-10 (the other nine are, recollection of the Buddha, Dhamma, & Sagha;
of virtue & liberality, and of the gods; mindfulness with breathing; mindfulness of death; and
mindfulness relating to the body). The two may be said to be looking at the same perception that of nibbna - from different angles. The first in its subjective effect on the mind, bringing
dispassion in its wake; the second seen objectively as the cessation of suffering.
According to the commentary (selfish) means are craving (tah) & views (dihi); attachments
are sense desire (kma), views (dihi), virtue and practices (silabbata), and the self-belief
(attavda); mental determinations are the minds inclinations to the eternity or annihilation
views (sassatadihi & ucchedadihi); settled beliefs are views about the self (attnudihi);
while tendencies are usually said to be seven: the passion for sense pleasures (kmarga),
reaction (paigha), views (dihi), uncertainty (vicikicch), conceit (mna), passion for existence
or rebirth (bhavarga), and ignorance (avijj). As can be seen from the above, views figures in
each of the definitions given, and the perception and understanding of views may be called the
dominant theme in this meditation.
Sakhra is one of the most difficult terms to find a satisfactory translation for in English. Nor
does the rendering by processes that has been adopted here claim to be any better than the
many translations normally seen in the literature. It does have the advantage though that it
gives a fairly comprehensible English sentence, and can be employed, with suitable bracketed
modifications, in the various usages we come across in the Pi. That range of applications can
usefully be summarised here.
First there are the famous verses from the Dhammapada beginning: Sabbe sakhra anicc - all
processes are impermanent (Dhp 277ff.), where sakhra evidently means everything within
phenomenal existence. In the Conditional Arising (Paticcasamuppda) formula, however, the
meaning of the word is restricted and rather specific, there we read: Avijjpaccaya sakhr,
sakhrapaccaya vina - because of ignorance there are (volitional) processes, because
there are (volitional) processes there is (rebirth) consciousness (Sa 12. 1), where sakhra is
virtually equivalent to cetan, volition. Overlapping somewhat with this is the use of the term
in the analysis of the constituents (of mind and body) (khandha) where sakhra is, in the
discourses, again made equivalent to cetan (see e.g. Sa 22. 56). (Note that in the
Abhidhamma it has been given a much broader definition to include the 50 mental processes
not covered by the single factors of feeling, perception, and consciousness.) A further use of the
word occurs in the following perception, mindfulness with breathing, which speaks of
kyasakhra & cittasakhra, the bodily process & the mental process. The former is said to
be in and out-breathing, and the latter is defined as feeling and perception. The defintion of
sakhra in this contemplation corresponds to the first of the definitions given above.
1: Being Advised
1a: Receiving good advice
Eva me suta:
Thus I heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatth
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho Bhagav pubbanhasamaya nivsetv,
Then the Gracious One, having dressed in the morning time,
pattacvara dya Svatthi piya pvisi.
after picking up his bowl and robe, was entering Svatth for alms.
yasm pi kho Rhulo pubbanhasamaya nivsetv,
Also venerable Rhula, having dressed in the morning time,
pattacvara dya Bhagavanta pihito pihito anubandhi.
after picking up his bowl and robe, followed along close behind the Gracious One.
Atha kho Bhagav apaloketv yasmanta Rhula mantesi:
Then the Gracious One, looking back, addressed venerable Rhula, saying:
Ya kici Rhula rpa attngatapaccuppanna,
Whatever form there is, Rhula, past, future, or present,
ajjhatta v bahiddh v, orika v sukhuma v,
inside or outside, gross or subtle,
hna v pata v, ya dre santike v sabba rpa:
base or excellent, whether far or near, (in regard to) all form:
Here the meditation on the elements is worked out in detail. Commenting on the meditation
as given in brief in Mahsatipahnasutta (D. 22), Visuddhimagga (11. 30) says: Just as a
cow-butcher while fattening a cow, bringing it to the slaughter-house, binding it up and
making it stand there; then slaying it and seeing it slain and dead, still doesnt lose the idea:
this is a cow so long as he has not torn it apart and dismembered it. But after
dismembering it, while sitting there, he loses the idea of cow, and the idea of meat occurs,
and he doesnt think: I am selling a cow, this is cow they are carrying off, rather he thinks
I am selling meat, this is meat they are carrying off. So too, a monk...does not lose the idea
this is a being, this is a person, this is an individual, so long as he does not review this
body...and classify what is (otherwise) dense into the elements. But after reviewing the
elements he loses the idea this is a being (etc.) and on account of the elements he settles his
mind.
Sometimes this meditation is given in regard to 4 elements only (e.g. M 28). But here the
space element (ksadhtu) is also included. Elsewhere these 5 plus consciousness (via)
are combined (e.g. M 140).
The renderings that have been adopted here are largely determined by the need for coherence
in regard to the two meditations on the elements that are taught in this discourse. It should
be remembered though that the first four elements also represent qualities which
Visuddhimagga (11. 39) defines like this: the characteristic mark of the earth element is
firmness (thaddha)...of water is bonding (bandhana)...of fire is maturing (paripcana)...and
of wind is supporting (vitthambana).
The first four meditations given in this section constitute what are collectively known as the
spiritual moods (brahmavihra), or the measureless states (appamaa). The teaching
given here is also confirmed in a discourse by Ven Sriputta (D. 33), where he says: It is
impossible, friend, it cannot happen, that when the freedom of mind (cetovimutti) that is
friendliness has been developed...that ill-will can take hold of the mind - that surely will not
be, for this is the escape from ill-will, namely, the freedom of mind that is friendliness. The
discourse continues in the same way in regard to compassion & violence, and gladness &
discontent. There, however, equanimity (upekkh) is said to overcome passion, not
resentment as here. It is possible that this reflects a change in the meaning of the word
upekkh. In the Buddhist tradition there is unamnity, it seems, on the meaning of upekkh
as equanimity, literally: on-looking, from prefix upa on + ikkha look. However, upa
also has the meaning of over, and in this sense we then get the meaning over-looking, or
as we might say, forgiveness, which seems to be a better antonyn to resentment, and more
coherent with the other three moods.
The meditation on the unattractive (asubha) here is said by the commentary to refer to what
are known as the charnel-ground (svathka) meditations. In Visuddhimagga 10 kinds of
corpse in various stages of decay are described for contemplation, which only partially
coincides with the same contemplation as given in the discourses (cf. M. 10 etc.).
2
cf. Sa 22. 49: those who, in regard to form, which is an impermanent, suffering, and
changeable thing, do not look on it, thinking I am better, I am the same, or I am lower,
they see things as they really are...(the same is then said in regard to feelings. perceptions,
(mental) processes, and consciousness).
The Conclusion
Eva bhvit kho Rhula npnasati eva bahulkat
In this way, Rhula, mindfulness while breathing when it has been developed like this
and made much of
mahapphal hoti mahnisas.
yields great fruit, brings great advantages.
Eva bhvitya kho Rhula npnasatiy,
In this way, Rhula, through the development of mindfulness while breathing,
eva bahulkatya ye pi te carimak asssapasss
through making much of it, the in-breaths and the out-breaths at the end
te pi vidit va nirujjhanti no avidit ti.
are understood as they cease, they are surely understood.1
Idam-avoca Bhagav,
The Gracious One said this,
attamano yasm Rhulo Bhagavato bhsita abhinand ti.
and venerable Rhula was uplifted and greatly rejoiced in what was said by the
Gracious One.
Visuddhimagga (VIII. 241): ...on account of cessation there are three times (breath) has an
end: the end in existence, the end in aborption, and the end in death. Regarding existence,
in- and out-breaths occur in sense-existence (kmabhava), but they do now occur in form or
formless existence (rprpabhava), therefore they end in existence. Regarding absorption
they occur in the first three absoirptions (jhna), but not in the fourth, therefore they end in
absorption. But those that have arisen with the sixteenth consciousness that precedes the
death consciousness cease with the death consciousness - this is called the end in death.
Those that end in death are what is intended here by at the end .
...are surely understood - no avidit is literally: are not not understood or are not ununderstood. A double negative, as here, indicates strong emphasis in Pi, but the
conventions of English grammar prevent its use in translation.
The Request
Atha kho yasm Mlukyaputto yena Bhagav tenupasakami,
Then venerable Mlukyaputta approached the Gracious One,
upasakamitv Bhagavanta abhivdetv ekamanta nisdi.
and after approaching and worshipping the Gracious One, he sat down on one side.
Ekamanta nisinno kho yasm Mlukyaputto
While sitting on one side the venerable Mlukyaputta
Bhagavanta etad-avoca:
said this to the Gracious One:
Sdhu me bhante Bhagav sakhittena dhamma desetu,
Please, reverend Sir, may the Gracious One preach the Dhamma to me in brief,
yam-aha Bhagavato dhamma sutv,
then I, having heard the Gracious Ones Dhamma,
eko vpakaho appamatto tp pahitatto vihareyyan-ti.
may dwell solitary, secluded, heedful, ardent, and resolute.
Etthadni Mlukyaputta ki dahare bhikkh vakkhma,
Now what shall we say to the young monks, Mlukyaputta,
yatra hi nma tva bhikkhu jio
if you, who are an old monk,
vuddho mahallako addhagato vayo anuppatto,
elderly, of great age, far gone, advanced in years,
sakhittena ovda ycas ti.
1
ask for advice in brief?
The commentary says the Buddha speaks like this both to reproach Mlukyaputta, and to
encourage him, for while on the one hand he had been heedless during his youth, here he was
in his old age dwelling in the wilderness and asking for a meditation subject.
The Questions
Ta kim-maasi Mlukyaputta,
Then what do you think, Mlukyaputta,
ye te cakkhuvieyy rp adih
those forms cognizable by the eye, which have not been seen
- adihapubb, na ca passasi, na ca te hoti passeyyan-ti - which formerly have not been seen, (which) you are not seeing, and which you do not
expect to see atthi te tattha chando v rgo v pema v? ti.
can there be desire or passion or love relating to them?
No heta bhante.
Surely not, reverend Sir.
Ye te sotavieyy sadd assut
Those sounds cognizable by the ear, which have not been heard
- assutapubb, na ca susi, na ca te hoti sueyyan-ti - which formerly have not been heard, (which) you are not hearing, and which you do
not expect to hear atthi te tattha chando v rgo v pema v? ti.
can there be desire or passion or love relating to them?
No heta bhante.
Surely not, reverend Sir.
Ye te ghnavieyy gandh aghyit
Those smells cognizable by the nose, which have not been smelt
- aghyitapubb, na ca syasi, na ca te hoti ghyeyyan-ti - which formerly have not been smelt, (which) you are not smelling, and which you do
not expect to smell atthi te tattha chando v rgo v pema v? ti.
can there be desire or passion or love relating to them?
No heta bhante.
Surely not, reverend Sir.
The Instruction1
Ettha ca te Mlukyaputta,
Now here for you, Mlukyaputta,
dihasutamutavitabbesu dhammesu
in regard to things that are seen, heard, sensed, or cognized,
dihe dihamatta bhavissati,
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 bhavissati.
2
in what is cognized there must be only what is cognized.
The instruction given here is identical to that given to Bahiya in the Udna (Ud 1. 10). The
latter, who immediately understood the teaching, and put it into practice, attained to
Arahantship then and there. Note that some of the notes given here are drawn from the Udna
commentary.
2
Commentary: Just as when a form comes into focus eye consciousness is not excited (not
impassioned), not tainted, not deluded, so, being devoid of passion etc., in regard to the measure
of eye consciousness there must be no impulsion.
Translator: Ethically impulsion (javana) is the most important stage in the cognitive series,
because it is in the seven mind moments that are termed javana that wholesome and
unwholesome volition takes place, and kamma is made. According to the instruction given here
the cognitive process should be checked by mindfulness before it reaches the javana stage.
The Result
Yato kho te Mlukyaputta
And since for you, Mlukyaputta,
dihasutamutavitabbesu dhammesu
in regard to things that are seen, heard, sensed, or cognized,
dihe dihamatta bhavissati,
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 Mlukyaputta na tena,
therefore, Mlukyaputta, you will not be with that,
yato tva mlukaputta na tena,
and since, Mlukyaputta, you will not be with that,
tato tva Mlukyaputta na tattha,
therefore, Mlukyaputta, you will not be in that,
yato tva Mlukyaputta na tattha,
and since, Mlukyaputta, you will not be in that,1
tato tva Mlukyaputta nevidha na hura na ubhayamantarena
therefore, Mlukyaputta, you will not be here or hereafter or in between the two2
- esevanto dukkhassti.
- just this is the end of suffering.
Udna commentary: ...since you will not be excited with passion, tainted with hate, or confused
with delusion...therefore you will not be in that which is seen etc. Or, you will not be adhering
to, or established on, that which is seen, heard, (sensed), or cognized by way of craving, conceit,
or views, thinking: this is mine, this I am, this is my self...
2
The commentary to the Udna is at pains to point out that in the Abhidhamma (and the
tradition it embodies) there is no intermediate becoming between the two, but that what is
meant here is either you will not be here or hereafter or in both - which seems a bit strained or, you will not be here or hereafter, and nor is there anywhere in between the two.
Verses on Passion1
Imassa khoha bhante Bhagavat sakhittena bhsitassa
Of this, reverend Sir, that was spoken in brief by the Gracious One
eva vitthrena attha jnmi.
thus do I understand the meaning in detail:
Rpa disv sati muh,
Having seen a form and forgotten mindfulness,
Piya nimitta manas karoto,
Applying the mind to an object held dear,
Srattacitto vedeti, ~ ta-ca ajjhesya tihati:
He feels (it) with an excited mind, and persists in indulging it:
Tassa vahanti vedan ~ anek rpasambhav,
So for him increase various feelings that originate with form,
Abhijjh ca vihes ca ~ cittam-asspahaati And by covetousness and by violence is his mind destroyed Eva cinato dukkha ~ r nibba vuccati.
For one heaping up suffering like this nibbna is said to be far away.2
These 12 verse are also found as Mlukyaputtas verses in Theragthpi 794-817 (with
minor variations). The metre is Vatta, but the 2nd line of the first 6 verses is in Tuhubha
metre (with a short 8th syllable). These verses nicely illustrate some of the changes that can
occur in words and word forms because of the need to meet the requirements of the metre.
The first is that unusual forms sometimes appear (examples draw upon the commentary to
Theragth): ghtv = ghayitv, phusssa = phusitv. Secondly, cognate forms occasionally
occur: atv = vijnitv, where atv, absolutive to jnti, with the normal meaning of having
known, is being used in place of vijnitv, which has the meaning having cognized. Thirdly,
an altogether different word may be introduced: bhotv = sayitv, where the absolutive from
bhujati (to eat, to enjoy), itself an unusual form, is being made equivalent to sayitv, having
tasted. Needless to say, great care must be taken when translating verse to take these factors
into consideration.
2
These verses bring out very clearly the crucial finction that mindfulness (sati) plays in
meditation practice, and in particular its relation to restraint (savara), one of the four right
endeavours. Someone who is un-mindful, or who for the moment forgets to be mindful, is liable
to fall prey to all sorts of proliferation (papaca), which can very quickly end up in giving an
opening to one of the unwholesome roots (akusalamla) of lust (lobha), hate (dosa), or delusion
(moha). It is for this reason that mindfulness, which when properly understood and applied,
protects the aspirant from these roots, is regarded as basic to the practice of meditation.
Verses on Dispassion
Na so rajjati rpesu, ~ rpa disv patissato,
Not being excited by forms, having seen a form he is mindful,
Virattacitto vedeti ta-ca, ~ njjhosya tihati:
He feels (it) with an unexcited mind, and does not persist in indulging it:
Yathssa passato rpa, ~ sevato cpi vedana,
For he who sees a form and experiences the feeling in this way,
Khyati nopacyati, ~ eva so carat sato (Corruptions) are destroyed, not heaped up, he thus lives mindfully Eva apacinato dukkha ~ santike nibbna vuccati.
1
For one reducing suffering like this nibbna is said to be near.
Na so rajjati saddesu, ~ sadda sutv patissato,
Not being excited by sounds, having heard a sound he is mindful,
Virattacitto vedeti ta-ca, ~ njjhosya tihati:
He feels (it) with an unexcited mind, and does not persist in indulging it:
Yathssa suato sadda ~ sevato cpi vedana.
For he who hears a sound and experiences the feeling in this way,
Khyati no pacyatim ~ eva so carat sato (Corruptions) are destroyed, not heaped up, he thus lives mindfully Eva apacinato dukkha ~ santike nibbna vuccati.
For one reducing suffering like this nibbna is said to be near.
This and the following verse show how important it is to maintain a balanced and objective
state of mind if one wishes to establish mindfulness. One who is initially dispassionate in regard
to sensory contact can easily attend to mindfulness. In that case there is simply the feeling
(vedan), but it doesnt lead to craving (tah), and so the arising of the whole mass of
suffering as outlined in conditional arising (paiccasamuppda) is terminated at this point.
Buddhanti Sagaho
a collection of
chosen by
nandajoti Bhikkhu
(2010/2554)
Table of Contents
Preface.......................................................................................................................... 3
Introduction ................................................................................................................. 6
Virtue............................................................................................................................ 8
Wickedness................................................................................................................. 16
Dhamma ..................................................................................................................... 20
Good ........................................................................................................................... 29
Advantages ................................................................................................................. 37
Friends ........................................................................................................................ 46
Treachery ................................................................................................................... 54
Words ......................................................................................................................... 59
Gratefulness ............................................................................................................... 65
Association, 1 ............................................................................................................. 75
Association, 2 ............................................................................................................. 82
Trust............................................................................................................................ 88
Begging ....................................................................................................................... 94
Blame .......................................................................................................................... 99
Deeds ........................................................................................................................ 106
Effort ........................................................................................................................ 116
Wealth ...................................................................................................................... 122
Dwelling ................................................................................................................... 130
Speech ....................................................................................................................... 135
Faults ........................................................................................................................ 142
Desires ...................................................................................................................... 148
Anger ........................................................................................................................ 154
Fools ......................................................................................................................... 159
Mind ......................................................................................................................... 164
Women ..................................................................................................................... 173
Children.................................................................................................................... 182
Advice....................................................................................................................... 186
Heedful ..................................................................................................................... 193
Source of the Verses................................................................................................ 200
Section Index ........................................................................................................... 206
Preface
Sutv Dhamma vijnanti nar kalyappaka,
After hearing the Dhamma people understand what is good and bad,
Api gth suitvna Dhamme me ramate mano.
After hearing these verses my mind delights in the Dhamma.
from the Sutasomajtaka
The following work is based on a book known under its Sinhala title as the
Buddha Nti Sagrahaya of Ven. Rerukane Candavimala, the former
Mahnyaka of the Swejin Nikya in Sri Lanka, which is my ordination sect.
Ven. Rerukane Candavimala, who passed away in 1999 just short of his 100th
brithday, was one of the foremost scholars in Sri Lanka in the 20th century,
and his works, which cover the whole range of Buddhist studies, including
Vinaya, Discourses, Abhidhamma and Meditation, are all still standard works
of reference in the country.
Unfortunately his impact has been limited to the Sinhala speaking peoples, as
only one of his many works (there are more than 30) has so far been translated
into English: Analysis of Perfections (BPS, Kandy 2003), original title
(Paramatthaprakaranaya).
I hope the present work, which has been a long-cherished project, will go some
way to making his name better known in the English-speaking world, and it is
offered as a small tribute to the Venerable Monks life and work.
***
In preparing this volume for publication I have made a number of changes
which seemed necessary during the course of my working on the text.
The most obvious of these is the division of the verses into chapters, whereas in
the original they were organised into hundreds (sataka).1 I feel this helps to
identify the sections and makes it easier for people to access relevant material
also. The chapters are each around 20 verses long, so another advantage is they
become easy enough to read and digest a chapter at a time.
I have also added in a short synopsis of the story that forms the basis for the
verses, as in many cases it was difficult or even impossible to make sense of the
verse without it, especially when there were references to characters in the
This original structure remains intact, and can be seen in the end-titles of each
section, but I have de-emphasised it in favour of the chapter arrangement.
4
verses that appeared in the stories; and I have further pointed out the moral of
the verses.1
In a few cases, where I felt that some verses contained matter that is offensive
to our modern sensibilities, I have replaced them with verses which I deem to
be more appropriate.2
It has proved necessary to re-establish the texts that were used. I was not
intending to do this, but the fact of the matter is the original publication
contains many mistakes in the printing, and in checking these it also became
clear that there were many readings that could be adopted that would make
better sense than the ones the text employed. I therefore eventually checked the
text (Text) against the Sinhalese Buddha Jayanti (BJT) edition, the Burmese
Chaha Sagyana (ChS) and the Royal Thai (Thai) editions also.
I have also added in better references than were given in the original, where it
would only say something like: Sayutta Nikya; or Dh. Malavagga; or 30 Ni.
Mahkapi J; and so on. Here I give more exact references: SN 1.1.76
Najratisutta; Dhp 246-7 Paca-Upsakavatthu (the title coming from the
commentary); J 516 Mahkapijtaka. I have included some cross-references
when they came to my notice, though I would have liked to have been more
thorough about this.
I have divided the text into 3 editions so that readers can find the most
appropriate one for their reading. The first is in Pi-only, which shows the
complete framework for the establishment of the text, including all the
metrical information that helped in choosing the readings. I have also read in
the text and am making it available as mp3 files, so that students can hear what
the text and the metres sound like.
The Text and Translation edition on the other hand leaves out all the metrical
information, and presents the text with the Pi and the translation line by line,
and gives a translation of the alternative readings, whenever they differed
from the adopted text. This is useful for students, who want to gain access to
the original language, but for whom a translation is still a necessary help.
The English-only edition is for those who simply want to read and understand
the teachings that are contained in the verses, or are seeking advice on the best
way of living their everyday lives.
I have included the Pi in this edition, but I have deliberately avoided
annotation here so that the message can be better conveyed, and also because
this section is being published as audio .mp3 files, where annotation is
1
This was also done in the original text, but I have not followed that schema here,
preferring to summarise it myself.
2
This only effects the following verses: 228-230 (replaced with verses from the
Tesakuajtaka); 475-478 (replaced with verses from the Vessantarajtaka) both
from the infamous Kulajtaka.
5
superfluous. This edition is also available in .epub and .mobi formats for your
eReader.
I have complemented the various editions by adding in various hyperlinked
indexes that help access the material, and that are contained in the most
relevant edition. There are also separate introductions to the different versions,
giving extra and relevant information.
Introduction
This collection of verses, made by one of the leading scholar-monks in Sri
Lanka in the 20th century, is one of the most useful compilations on the moral
life of the layman that can be found.
Drawn mainly from the great verses collections in the Pi Nikyas1 almost all
aspects of the lay life have been covered, and it brings together in a fairly
comprehensive way many teachings that would otherwise be lost in obscurity.
Throughout the book it is possible to find teachings on all matters of the
ethical life, that will help guide anyone to make better life-choices whether it
be at business and work, or in the home life and their various relationships.
Around two-thirds of the verses are drawn from the Jtaka stories, and it was
this great storehouse of wisdom stories that formed the ethical thinking of most
of the Buddhist societies in the Middle Ages, but which now has gone out of
fashion.
The great heroes of those days, in such strong contrast to the present day, were
the Bodhisatta, the penitant hermits in the woods, the great Kings who ruled
justly, and the clever and mischievous animals who had a moral to illustrate,
and who all came alive on the greater canvas of the moral universe.
These days, of course, things appear to be much more confusing. They are, in
the sense that the lines between right and wrong can often be very grey, and
actions may seem remote from results; they are not, when ethical principles are
clearly understood and applied.
The teachings herein cover how to live in the right way and avoid the wrong
way; how to honestly gain ones wealth and use it fruitfully; how to choose
ones friends and be wary of the treacherous; what are helpful and harmful
modes of speech; how to judge the character of others; and many other topics,
that are all dealt with in a memorable and succint way.
This is also a book that can be returned to time and again to remind oneself of
the teachings, and in that sense each of the stories is a meditative reflection. In
its present form it also acts as an easy source book for some of the many
teachings there are for the lay community in the Canon, and can be utilised to
find guidance when in doubt.
See The Source of the Verses for the exact location of the verses.
7
There are altogether 251 sections to the book, and each story has anywhere
between one and eleven verses1 attached to it. Sometimes we also find that
different verses have been drawn from the same source, but separately, so as to
2
illustrate different moral points.
In this Text and Translation edition I have given a fairly literal translation of
the text, so that the student should be able to begin to understand the Pi
which is printed along with it,3 and indeed the main purpose of this edition is
to enable a better understanding of the Pi verses themselves.
I have also given the variant readings when the meaning differs significantly
from the reading in the text,4 although these variations are interesting they are
generally quite minor, and only occasionally include things like the omission of
a negative, which thereby reverses the meaning of the text.
I have translated passages from the various commentaries when the meaning of
a passage seemed to me to be in doubt or in need of explanation, and have
included comments of the grammar of the verses where this seemed necessary,
and other explanatory material needed for a better comprehension of the text.
nandajoti Bhikkhu
February 2011
Buddhanti Sagaho
a collection of
1: Slavaggo
Virtue
J 406 Gandhrajtaka
The Gandhra Realm
One should be Amenable to Admonition
Two Kings renounced the world and lived as ascetics. One day they
fell into a quarrel about who should admonish the other.
1
1: Virtue - 9
DN 14 Mahpadnasutta1
The Great Legend
True Cultivation
This verse is a well-known summary of the teaching, given by all
the Buddhas. In some of the Dispensations it replaced the more
detailed teaching found in the Rules of Discipline (Vinaya).
J 84 Atthassadvrajtaka
The Gateways to Benefit
The Six Gateways to Benefit
A son asked his Father (the Bodhisatta) for advice on the spiritual
life. The Father explained these six gateways leading to great
benefit in life.
1: Virtue - 10
AN 8.54 Dghajusutta
Long-Knee the Householder
Eight things Leading to Prosperity
A householder asks the Buddha for advice on how to live well in
his present state.
1
2
1: Virtue - 11
DN 31 Siglasutta
Advice to Sigla
Four Ways to spend ones Wealth
The Buddha gives instructions to the young man Sigla on the four
kinds of friends, and then tells him how to keep them.
1: Virtue - 12
AN 5.58 Licchavikumrakasutta
The Young Licchavis
A Wise Mans Duties
The Buddha explains the five duties which, when fulfilled, lead to
prosperity and not to decline.
1
2
1: Virtue - 13
AN 4.61 Pattakammasutta
Suitable Deeds1
The Right Uses of Wealth
The Householder Anthapiika receives instruction on the right
ways to make use of the wealth that has been righteously obtained.
1: Virtue - 14
DN 31 Siglasutta
Advice to Sigla
The Wise attain Fame
These are the Buddhas words at the conclusion of the instruction
given to the young man Sigla.
1: Virtue - 15
DN 31 Siglasutta
Advice to Sigla
Four Things not to be Done
The teaching to Sigla on what increases and decreases fame and
good fortune.
The dark fortnight is the time when the moon is waning; the bright fortnight (below)
when it is waxing.
16
2: Ppavaggo
Wickedness
SN 1.1.76 Najratisutta
Not Decaying
Six Faults
A god comes and asks the Buddha various questions, including one
about how many faults there are.
DN 31 Siglasutta
Advice to Sigla
Various Dangers
The buddha explains various dangerous courses of action to the
young man Sigla.
2: Wickedness - 17
The ablative seems to be used with locative sense here; maybe we should translate:
That person falls both from this world and the next.
2
Thai: abhicchanno? I do not find this verb in the Dictionaries, but it would mean
perhaps: [He who drinks, is poor (and)] well-covered?
3
This is the Adjectival Instrumental, also found in the line below.
4
ChS: -dessin; with hatred aroused at night.
2: Wickedness - 18
J 468 Janasandhajtaka
Bodhisatta Janasandha
Ten Things that should be Done
The Bodhisatta, when he was King Janasandha, explained ten
courses of action which, when not done, bring about regret in the
future.
We must pospone applying the negative in the previous line until here for the verse to
make sense.
2
Comm: both in this life and in the next.
3
Who is the Bodhisatta, of course.
4
Text: appasippassa; for one with little craft.
5
BJT: nvadyissa; With no pity [for creatures].
2: Wickedness - 19
1
BJT: anapdsu; [women] who were footless? Thai: anpadsu; [women] who were
not distressed? in both cases maybe printers errors.
2
Lit: who were not nursing, but the comm. explains pdo as pariggaho, a wife.
20
3: Dhammavaggo
Dhamma
Sn 1.10 lavakasutta
The Yakkha lavaka
Four Things to Cultivate
The yakkha lavaka asked the Buddha various questions on the
spiritual life, and this verse is part of the answer.
3: Dhamma - 21
J 537 Mahsutasomajtaka
Bodhisatta Sutasoma
Four Well-Said Verses
Some verses that were taught to the Bodhisatta by a brhman who
had heard them from the Buddha Kassapa. He is rewarded with a
thousand coins for each of the verses.
3: Dhamma - 22
SN 1.3.20 Dutiya-aputtakasutta
Childless
Merits follow one to the Next World
A rich merchant dies after living like a pauper. The Buddha
explains that in a previous life he had given alms to a
Paccekabuddha, and so in this life he became rich; however, he
regreted it later, so he couldnt enjoy it.
3: Dhamma - 23
J 537 Mahsutasomajtaka
Bodhisatta Sutasoma
The Priority of Truth
The Bodhisattas teaching to the man-eating King, which eventually
persuades him to give up his evil habit.
ChS, Thai: Caje dhana agavarassa hetu; For the sake of an excellent limb, he
would give up wealth?
3: Dhamma - 24
J 510 Ayogharajtaka1
Iron House Bodhisatta
Truth and Untruth have Different Results
To protect their new-born son, the Bodhisatta, the King and Queen
build an iron house and keep him in it. On coming of age, though,
he realises he is not safe from old age and death and proclaims 24
verses which culimate in the following famous verses.
3: Dhamma - 25
SN 1.1.48 Jetavanasutta
Jetas Wood
The Purification of Mortals
Anthapiika is reborn as a god in Heaven. Later he comes to see
the Buddha and utters these words.
J 458 Udayajtaka
Bodhisatta Udaya
The Path to Heaven
The Bodhisatta, reborn as the Lord of the Gods Sakka, explains the
path to Heaven to his former wife.
The comm. makes these three equivalent to the threefold training: Tattha kamman-ti
Maggacetan; vijj ti Maggapa; dhammo ti samdhipakkhik dhamm; herein,
deeds means being intent on the Path; knowledge means wisdom regarding the Path;
and (other) things means those things on the side of concentration.
3: Dhamma - 26
J 57 Vnarindajtaka
The Monkey-King
Four Things leading to Success
A monkey-King outwits a crocodile who tries to eat him, and the
crocodile acknowledges his escape with the following verse.
J 58 Tayodhammajtaka
The Three Things
Three Things leading to Success
The Bodhisatta escapes from a man-eating ogre (rakkhasa) and the
latter acknowledges his escape with the following verse.
Comm: Dihan-ti paccmitta; diha here being equal to Sanskrit dvia, not in PED.
Cf. this verse with 45 above.
2
The Comm. explains dakkhiya by dakkhabhvo, and sriya by srabhvo; and
says: pa ti papadahnya upyapayeta nma; this is a name for
wisdom as proximate cause, wisdom in means.
3: Dhamma - 27
J 92 Mahsrajtaka
The Rich Man
Wise Discrimination
The Bodhisatta uncovers a female monkey as the real thief of the
Kings jewels, and the King praised him with the following verse.
SN 1.1.33 Sdhusutta
Good
The Gift of Fearlessness
The gods come to see the Buddha and praise various kinds of
giving, including the gift of fearlessness.
3: Dhamma - 28
The comm. explains that the well-bred man is a Buddha, and that they are born only
in the Middle Lands.
29
4: Sukhavaggo
Good
Dhp 331-3 Mravatthu
Mra
The Good Things in Life
The Buddha is reflecting on whether it is possible for Kings to rule
the world with justice. Mra, finding this out, comes to the wrong
conclusion, and tries to tempt him. The Buddha explains what is
truly good.
4: Good - 30
4: Good - 31
SN 1.1.73 Vittasutta1
Wealth
Four Great Things
A God comes to the Buddha and asks four questions to which these
are the replies.
1
2
4: Good - 32
SN 1.1.51 Jarsutta
Fading
Four More Good Things
A God asks the Buddha four questions and gets the following
replies.
4: Good - 33
We see here how the range of meaning found in one Pi word cannot always be
maintained in English and there is sometimes a need to vary the translation in order
to make good sense.
4: Good - 34
J 537 Mahsutasomajtaka
Bodhisatta Sutasoma
Various Reciprical Duties
The Bodhisatta converts a man-eating King and brings him home,
but the people do not feel safe. The Bodhisatta admonishes them
with these verses.
Comm: ajeyy nma Mtpitaro; one not to be overcome means Mother or Father.
ChS, Thai: patino na vibheti; should not not be afraid of her husband; (cf. the
following line for the use of the double negative); the reading is against the metre.
3
Lit: Those who are children should not not support those who are aged; this sentence
involves a double negative, which is normal in Pi but not acceptable in English
grammar.
4
Comm: santo ti pait.
2
4: Good - 35
SN 1.3.2 Purisasutta
People
Three Roots of Evil
King Pasenadi asks what things when they arise are unbeneficial,
unsatisfactory and uncomfortable.
1
2
Nad means a river, but in the simile it must mean or imply a river in spate.
This refers to reeds like the bamboo which are destroyed when they fruit.
4: Good - 36
Dhp 60 Aatarapurisavatthu
A Certain Man
The Long Journey in Sasra
King Pasenadi is overcome with desire for another mans wife and
seeks to have him killed. During the night he wakes to the sound of
four people screaming. The Buddha explains they were adulterers
in their previous lives and did no good deeds.
It is hard to find one word in English that corresponds to the word sasra in Pi,
so a phrase must be used.
37
5: Atthavaggo
Advantages
J 342 Vnarajtaka
The Monkey
Seizing the Advantage
A crocodile, wishing to get a monkeys heart for his wife, entices a
monkey onto his back, but at the critical time, the monkey
persuades him that he left his heart in a tree and escapes when
land is approached.
J 370 Palsajtaka
Foilage
Not all Growth is Advantageous
A goose warns a tree-god that a banyan sapling that was taking
hold in its home would eventually destroy it. The warning was
ignored and the tree succumbed.
5: Advantages - 38
J 218 Kavnijajtaka
The Fraudulent Merchant
A Cheat is Cheated in Return
Someone stole some ploughshares and when questioned said that
mice had taken them away; in return his accusor carried off the
thiefs son and said a hawk had done it. This is the Bodhisattas
comment and solution to the problem.
M te puttam-ahsi phlanaho.
And the one who lost his ploughshare must not carry off his child.
5: Advantages - 39
J 189 Shacammajtaka
The Lions Skin
Keeping Quiet
A merchant used to dress his donkey up like a lion to scare away
the villagers while it was eating, until one time the donkey gave the
game away.
J 426 Dpijtaka
The Panther
More than Gentle Persuasion is Sometimes Necessary
A goat tries with kind words to persuade a panther not to attack
and eat her; the panther however didnt listen and got his prey.
1
2
5: Advantages - 40
J 223 Puabhattajtaka
The Pot of Food
A Limit to Ones Duties
A queen is neglected by the King who lets her starve. To chastise
the King the Bodhisatta spoke these verses, which led to the King
repenting.
5: Advantages - 41
J 539 Mahjanakajtaka1
King Mahjanaka
The Necessity for Effort
The Bodhisatta is nearly lost at sea, but through his courageous
and determined effort makes it to land again. Later he reflects on
his success.
J 164 Gijjhajtaka
The Vulture
When Faculties Wane
A vulture who had been stealing things in the city is captured and
brought before the King, and the following dialogue takes place.
5: Advantages - 42
J 100 Astarpajtaka1
The Disagreeable Form
Craving brings Suffering
The story is of Suppavs who carried her child for seven years
and took seven days to bear him. Still she desired more children.
J 126 Asilakkhaajtaka
The Sign of the Sword
Suitability
Through a strategem a sneeze wins a bride and a kingdom for a
prince, but a brahmin who sneezes loses his nose.
J 97 Nmasiddhijtaka
A Lucky Name
A Name is Just a Name
In the story a man called Wicked hates his name so he is advised
to search for a new one. He comes across Life who had just died,
Wealthy who was poor, and Guide who was lost in a forest. Then
he realised a name is just a name, nothing more.
1
2
5: Advantages - 43
J 207 Assakajtaka
Poverty
The Impermanence of Desire
A negligent queen gets reborn as a worm, and is made by the
Bodhisatta to speak to her grieving King, who when he hears about
her love for her new husband abandons his grief.
Sn 1.11 Vijayasutta
Success
Lack of Insight
The Buddha describes the loathsomeness of the body and concludes
the discourse with these verses.
PED: ki aatra what but, i. e. what else is the cause but, or: this is due to.
5: Advantages - 44
5: Advantages - 45
J 362 Slavmasajtaka
Enquiring into Virtue
Virtue and Learning
The Bodhisatta wishes to find out which is more important, virtue
or learning, and takes a coin a day from the King until on the third
day he is arrested. He then understands which is most valued in the
world.
46
6: Mittavaggo
Friends
J 533 Clahasajtaka
Little Goose
Loyalty gets its Reward
A King of the geese is caught by a fowler, but his Commander-inChief refuses to leave him. The fowler takes them to the King of
Men who, impressed by their virtue, sets them free.
J 121 Kusanijtaka
The Sacred reed
Friendship knows no Boundaries
The Bodhisatta was one time born as a lowly god in a sacred reed
(Kusani). Nevertheless he was able to save the home of a god
who lived in a tree, who then spoke this verse.
BJT, ChS, Thai: eko; the point would seem to be lost with this reading.
6: Friends - 47
J 157 Guajtaka
Virtue
Gratefulness to Friends
A jackal, who saved a lion when he was in peril of losing his life, is
recommended by the lion to his jealous mate.
J 83 Klakaijtaka
Black-Ear
The True Friend
People objected to someone because he was called Black-Ear;
however he turned out to be a true friend. Names are not
important, they are but sounds.
6: Friends - 48
J 473 Mittmittajtaka
Friends and Foes
The 16 Qualities of Foes and Friends
The Bodhisatta explains to King Brahmadatta the sixteen qualities
of a foe, and the sixteen qualities of a friend.
Lit: [He does not give you] his eyes; which is unidiomatic in English.
Comm: tassa katha paippharati paisattu hoti; in his speech he objects, opposes
you.
3
Thai: ah; he says [he will gain from having no compassion for you].
2
6: Friends - 49
1
6: Friends - 50
DN 31 Siglasutta
Advice to Sigla
Friends, Bad and Good
The Buddha explains to the young man Sigla how to distinguish
bad friends and good friends.
1
2
6: Friends - 51
AN 7.36 Pahamamittasutta
Friends
The True Friend
The Buddha explains the seven things by which one can recognise a
true friend.
ChS: mitto; masculine, the word occurs with both masc. and neut, forms; BJT: vitta;
[He gives what is hard to give] from his wealth; Thai: citta: [He gives what is hard
to give] with his mind?
2
Text: dukkhayni pi ? ChS: ca.
3
BJT: cassa; but the 2nd person pronoun makes more sense here.
6: Friends - 52
AN 7.37 Dutiyamittasutta
Friends
True Friends
Seven more things by which one can know a true friend.
ChS: niyojako; I cannot find this form in the Dictionaries; it would mean: he is not
one who urges [the impossible].
6: Friends - 53
SN 1.1.53 Mittasutta
Friends
Four True Friends
A god approaches and asks four questions regarding friends and
this is the Buddhas reply.
54
7: Dubbhavaggo
Treachery
J 493, Mahvijajtaka1
The Great Merchant
Gratefulness and Moderation
The god of a Banyan tree gives presents to merchants, who out of
greed decide to cut down the tree. Their chief protests with this
verse, and is the only one spared retribution.
J 516 Mahkapijtaka
The Great Monkey
Ungratefulness gets its Just Deserts
A man lost in a forest is saved by a monkey, the Bodhisatta, who,
tired out, lies down to rest. The man, who is hungry, tries to kill
him with a rock but fails. He is struck with leprosy, dies and is
reborn in hell.
1
2
7: Treachery - 55
J 538 Mgapakkhajtaka
The Dumb and Lame
Not Deceiving Ones Friends
The King sends his charioteer to kill and bury his son (the
Bodhisatta) whom he believes to be disabled and unlucky. The
Bodhisatta appeals to the charioteer thus.
7: Treachery - 56
7: Treachery - 57
J 302 Mah-assrohajtaka1
The Great Horseman
Prudence in Giving
A royalist treats with kindness a great horseman the King himself
who has been defeated in battle. The great horseman tells him if
he comes to the city he will receive his reward. One day the man
comes and the King gives him half his kingdom.
See also below 175, 176, which complete the verses found in this Jtaka.
7: Treachery - 58
J 528 Mahbodhijtaka
Bodhisatta Mahbodhi
Overstaying Ones Welcome
The Bodhisatta is an ascetic who is invited by the King to stay in
his park. After some time the King plots to kill him, and he decides
to leave.
Comm: mitti bhindi; this makes it clear that mitt, friends is for mitti, friendship
here.
59
8: Vacanavaggo
Words
J 361 Varohajtaka
Beauty
Not Listening to Divisive Speech
A jackal tries to divide a lion and a tiger by sowing dissension so
he can eat their flesh. They remain friends and the jackal flees.
These two lines are rather poorly composed in the Pi, as having the negative at the
beginning of the first line makes it look like they should be read in the opposite
manner to what commonsense dictates.
8: Words - 60
J 312 Kassapamandiyajtaka
Stupid Kassapa
Reconciliation and Responsibility
A father and a younger brother argue along the road, and the
Bodhisatta reproves them with these words.
Evidently this is two verses, not three, but the text counts them as three, but I cannot
change it without putting the numbering out of sequence.
8: Words - 61
J 131 Asampadnajtaka
Without Reason
Friendship is more Valuable than Wealth
A rich man gives half his wealth to one fallen on hard times; but
when he is in need himself the other offers him only rice gruel. He
accepts it so as not to rebuff the obligations of friendship. Later the
King hears about it and restores his wealth.
146. Asampadnenitartarassa,
To that one having no understanding,
Blassa mittni kalbhavanti,
To a fool friends are (considered) distressful,1
Tasm harmi bhusa ahamna,
Therefore I will take his half-measure of chaff,
2
Dhp 78 Channattheravatthu
The Elder Channa
Who to Keep Company With
The monk Channa is always abusing Sriputta and
Mahmoggallna. When the Buddha finds out he admonishes him
thus.
A very difficult pair of lines: Comm: Tattha asampadnen ti ... aggahaen ti attho;
itartarass ti yassa kassaci lmaklmakassa; blassa mittni kalbhavant ti
dandhassa apaassa mittni kalni kakaisadisni honti bhijjant ti attho; Herein,
having no understanding means having no grasp; to whoever, to whoever, inferior or
superior; to a fool ... friends are (seen) as being unlucky means to a slow-witted one,
devoid of wisdom, friends (are seen) as being unlucky and inauspicious, they are
broken, is the meaning.
2
Thai: bhijjittha; [Let not my friendship] be broken [forever].
3
BJT, ChS, Thai: sassatya; that would appear to be a wrong form for the feminine
though.
8: Words - 62
J 528 Mahbodhijtaka
Bodhisatta Mahbodhi
True Friends
The Bodhisatta is an ascetic who is invited by the King to stay in
his park. After some time the King plots to kill him, and he decides
to leave. When questioned why he is going this is his reply.
1
2
8: Words - 63
J 476 Javanahasajtaka
The Swift Goose
Deeds not Words Measure a Friend
A King of the geese is invited by the King of men to stay with him,
but he declines with these words.
Lit: settled (with love, adds the comm.), but idiomatically we have to say pleased
here.
2
Text, BJT, Thai: yasm, which doesnt give the needed locative meaning.
3
ChS: nvisate; [although near] he does not approach?
4
Thai: ce; If [he is of corrupted mind inside]; but compare below.
8: Words - 64
J 349 Sandhibhedajtaka
A Breaker of Bonds
The Consequences of Listening to Slander
A jackal using slander sets two friends fighting, a bull and a lion,
and eventually they kill each other. The jackal then eats their flesh.
The King of men (the Bodhisatta) reflects on it in these verses
addressed to his charioteer.
The jackal.
BJT: Yo; where a plural is needed for agreement with the verb.
3
Text, BJT: nvabodhenti; causative form, which seems out of place here.
2
65
9: Katautvaggo
Gratefulness
J 429 Mahsukajtaka
The Parrot
Faithfulness in Friendship
Sakka, to try the contentment of a parrot, dries up the tree he lives
on, all the other birds desert it but the parrot stays on. Sakka,
taking the form of a goose, engaged in this dialogue.
9: Gratefulness - 66
9: Gratefulness - 67
J 430 Cullasukajtaka
The Parrot
Faithfulness in Friendship
Sakka, to try the contentment of a parrot, dries up the tree he lives
on, all the other birds desert it but the parrot stays on. Sakka,
taking the form of a goose, engaged in this dialogue.
I dont understand sva, I read it as though it were a contraction from saha va, which
appears to be the meaning in the Comm.: saddhi metti, sva metti.
2
Thai: maase; [what wrong...] are you thinking?
3
A bird is born once in an egg, and again when he breaks out, therefore he is known
as twice-born.
4
Comm: mittapakkha ptenti nsenti; thrown off, destroyed their association with
their friend.
9: Gratefulness - 68
J 44 Makasajtaka
The Mosquito
Understanding Consequences
To rid his father of a mosquito that has landed on his head a son
takes an axe and slaughters both the mosquito and his father with
1
one blow.
J 522 Sarabhagajtaka
Bodhisatta Sarabhaga
Qualities Esteemed in the World
Sakka asks the Bodhisatta for a definition of the Good Person
(Sappurisa)
1
2
cf. 440 below, in which a maid kills her Mother in much the same way.
Lit: supreme limb = head.
9: Gratefulness - 69
SN 1.11.11 Vatapadasutta
The (Seven) Vows
The Qualities of a Good Person
The Buddha explains that Sakka, the Lord of the Gods, received his
position after undertaking seven vows, which are outlined here.
J 72 Slavangarjajtaka
The Virtuous Dragon-King
Greed brings Dire Consequences
A forester, lost in the forest, is saved by the Bodhisatta, a King of
the Elephants. Later he returns and asks for the Bodhisattas tusks,
which he readily gives. But not satisfied he returns again and
demands the roots of the tusks. While leaving the earth opens up
and swallows him.
9: Gratefulness - 70
J 73 Saccakirajtaka
Asservation of Truth
The Power of Truth
The Bodhisatta saves a wicked prince who, when later he has
ascended the throne, seeing him in the capital, has him flogged and
taken out for execution. The Bodhisatta doesnt get upset but
repeats this verse. The people set him free, and kill the wicked King
instead.
J 150 Sajvajtaka
The Brahmin Youth Sajva
Unexpected Consequences
The Bodhisatta teaches a brahmin youth a spell for restoring life to
the dead. Thoughtlessly the youth uses it on a tiger who then kills
and eats him.
Lit: heard.
9: Gratefulness - 71
J 302 Mah-assrohajtaka1
The Great Horseman
The Reward for Good Actions
A royalist treats with kindness a great horseman the King himself
who has been defeated in battle. The great horseman tells him if
he comes to the city he will receive his reward. One day the man
comes and the King gives him half his kingdom.
175. Sayogasambhogavisesadassana
Whatever good he sees in association or living together
Anariyadhammesu sahesu nassati,
Goes to waste on the ignoble and treacherous,
Kata-ca Ariyesu ca ajasesu,2
But whatever is done along the Noble way,
3
See above 137, 138, for the first two of the verses in this Jtaka.
ChS: ajjavesu; [But whatever is done] that is Noble and upright.
3
Text: Mahapphalo; but phala is normally neuter.
4
Paraphrase: whether he does something good in the future or not, he is still worthy of
veneration.
2
9: Gratefulness - 72
J 445 Nigrodhajtaka
The Bodhisatta Nigrodha
Deeds are Seeds
Three boys receive an education, two rich, one poor, whose fees
are paid for by the first of the boys. Later the poor boy finds out
how to become King, but bestows it on his benefactor, and the
second boy becomes the Commander-in-Chief. Later the latter
abuses and disowns him, but the King (the Bodhisatta) rebukes the
Commander-in-Chief, and utters these verses.
9: Gratefulness - 73
J 90 Akataujtaka
Ungratefulness
The Reciprocity of Deeds
A merchant sends a caravan to Svatth and is helped by
Anthapiika; later the latter sends a caravan back to the
merchant, but they are rebuked; when they come again to Svatth
and are robbed they are left with no one to help them.
J 409 Dahadhammajtaka
Steadiness
Remembering Service Rendered
An elephant renders great service to the King, but once grown old
is neglected and scorned. The Bodhisatta admonishes the King with
these verses.
9: Gratefulness - 74
AN 3.26 Sevitabbasutta
To Be Associated With
Who to Follow?
The Buddha explains to the monks the three types of person in the
world and what their attitude should be towards them, and
summarises the teaching with a verse.
J 308 Javasakuajtaka
The Swift Bird
Abandoning an Ingrate
A bird helps a lion by removing a bone stuck in its throat, but when
asked to requite he haughtily refuses.
Thai: Yattha; I would have expected a variant with an ablative tasm which is what is
required by the sense.
75
10: Pahamasevanavaggo
Association, 1
J 435 Haliddirgajtaka
Turmeric Dye
Discrimination in whom to Follow
A Father and Son are living as ascetics in the Himlayas when a
woman tries to lure the Son away to the city. When he finds out the
Father admonishes him with these verses, and he maintains his
state.
10: Association 1 - 76
10: Association 1 - 77
J 161 Indasamnagottajtaka
One of Indasamnas Clan
Choosing Friends Carefully
An arrogant ascetic from the Indasamna clan kept an elephant as
a pet. His teacher, the Bodhisatta, warned him of the danger, but
he would not listen. One day the elephant trampled him to death.
BJT: hi ariyena; [The noble (should) know the worth] of the noble; Ariyonariyena;
different sandhi, same meaning as text.
2
Text: Sukh have; ChS, Thai: Sukho have; [In association with the Righteous Man
there is] surely happiness.
10: Association 1 - 78
J 162 Santhavajtaka
Intimacy
Intimacy with the Wicked and the Righteous
A brahmin ascetic feeds his sacred fire with ghee and milk-rice and
it flares up and burns down his hut. Later he saw a black deer who
was intimate with his traditional enemies the lion, the tiger and the
panther and he spoke these verses.
1
2
10: Association 1 - 79
J 141 Godhajtaka
The Iguana
Consorting with the Wicked
An iguana makes friends with a chameleon, who he is wont to
embrace. The chameleon, fearing for his life, calls in a hunter and
destroys the iguana family.
Iti 76 Sukhapatthansutta
Wishing for Happiness
Association
The Buddha explains the three kinds of happiness people should
wish for, and warns against bad reputation.
10: Association 1 - 80
SN 1.3.11 Sattajailasutta
Seven yogis
Appearance is not All
King Pasenadi interrupts his interview with the Buddha to pay
respect to various kinds of ascetics who are passing nearby. The
Buddha cautions that outward appearance is not trustworthy, and
the King admits that these are his spies.
1
2
10: Association 1 - 81
J 384 Dhammadhajajtaka
The Show of Truth
Deceitful Appearances
A crow pretends to be a holy ascetic who lives on air alone, but
secretly eats the eggs and young of other birds when left alone.
Eventually he is caught and put to death.
1
2
82
11: Dutiyasevanavaggo
Association, 2
J 503 Sattigumbajtaka
Spear-Bush
According to Upbringing
Two parrots who are brothers are brought up differently, one in a
robber-village, and one in a hermitage of the wise. When a King
loses his way the first wants to kill and rob him, while the second
offers him a helping hand.
This and the next four verses are also found in Itivuttaka 76.
Thai: duho; [As a] bad/corrupt [arrow]?
3
BJT: littam-; it would give the meaning: [As a poisoned arrow (soon) defiles] a
besmeared [quiver]; which doesnt seem right.
4
Because he chooses his friend well, whereas the one without wisdom may make
friends with anyone.
2
11: Association 2 - 83
1
Text: Tara-ca; BJT, ChS: Tagara-ca; but a word indicating a simile is suitable here.
Text, BJT, ChS: sante; plural against paito singular. Santo here is a singular part
participle from sammati; in the next line it is a plural nominative from base sant, a
present particple of atthi.
3
Comm: saggam-eva ppenti.
4
See Sakkapahasutta, DN 21.
5
Text: blassa; singular form.
2
11: Association 2 - 84
SN 1.1.31 Sabbhisutta
The Virtuous
The Benefits of Associating with the Virtuous
5 gods approach the Buddha and speak one verse each on the
benefits of associating with the wise, to which the Buddha adds the
final verse below.
11: Association 2 - 85
11: Association 2 - 86
J 428 Kosambijtaka1
Kosamb Town
Wander with the Wise or Wander Alone
A King executes a neighbouring King. The latters son secretely
becomes the Kings trusted confidant, and one day, still intent on
revenge, has him alone. But rather than kill him he forgives him,
and the two become close friends.
11: Association 2 - 87
Dhp 61 Mahkassapattherasaddhivihrikavatthu
Venerable Mahkassapas Pupil
No Friendship with Fools
A faithless pupil of Ven. Mahkassapa tricks a supporter into
giving him food and drinks which he says are needed by the elder.
Being rebuked he burns down the Elders hut and runs away. The
whole story is reported to the Buddha.
88
12: Visssavaggo
Trust
J 68 Sketajtaka
Sketa Town
Faith at First Sight
A couple who were the Bodhisattas parents in many previous lives
greet him as a son in this life, to the confusion of the monks. The
Buddha explains their past relationship.
J 93 Visssabhojanajtaka
Trusting Food
The Danger of Being too Trusting
A lion so scares the cows pasturing nearby that they dont give
milk. The herdsman covers with poison a hare-deer the lion is fond
of, the lion licks her fondly and dies.
1
2
12: Trust - 89
J 448 Kukkuajtaka
The Chicken
Do not Trust the Untrustworthy
A hawk preys on chickens until only the Bodhisatta is left. He tries
to lure him out with kind words, but the Bodhisatta resists, not
placing his trust in a natural enemy.
12: Trust - 90
ChS, Thai: Nnvikatv; [Whose minds are fickle] and have undergone different
alteration.
2
Thai: tdisam-pi na vissase; [Do not have] faith or [association with such...].
Similarly twice more below.
3
Lit: having other-other minds.
4
Thai: Anariyakammaukkanta; an extraordinary Sanskritisation Ive never seen in a
Pi text before.
5
Comm: nisitakhaggam-iva.
6
Thai: Mittavasenidhekacce; [Do not have trust in such as (only)] dwell [like friends
here].
12: Trust - 91
J 521 Tesakuajtaka
Three Birds
The Trustworthy one
A childless King adopts three birds as his children, which his
courtiers scorn. To prove their worth he asks them for advice in
ruling the Kingdom, and this is part of what his daughter says.
These three verses replace three others from the Kulajtaka (J 536), which I
judge to be offensive.
12: Trust - 92
J 508 Pacapaitajtaka
The Tunnel
Keeping a Secret
The Bodhisatta councils the King not to reveal his secrets to
anyone, but others hostile to him say that revealing to a wife, a
friend, a brother, a son, or a mother is acceptable. Later the
Bodhisatta reveals the secrets that they have told to such, showing
their unreliablity. Then he repeats his wise advice.
12: Trust - 93
94
13: Ycanavaggo
Begging
J 253 Maikahajtaka
Jewel Throat
The Result of too Much Begging
A dragon falls in love with a hermit and embraces him to his
distress. To frighten him away the hermit begs for the dragons
jewel three times.
Comm: dhota-asihattho.
13: Begging - 95
J 323 Brahmadattajtaka
King Brahmadatta
Begging brings Tears
A hermit is invited by a King to stay in his park. For twelve years
he desires a pair of shoes and a leaf umbrella but is too ashamed
to ask. Eventually he asks, receives, and goes on his way.
13: Begging - 96
J 403 Ahisenajtaka
Bodhisatta Ahisena
Silent Begging
The King, pleased with a sage (the Bodhisatta), offers him anything
from his Kingdom down, but the sage remains silent. The following
dialogue ensues.
13: Begging - 97
J 478 Dtajtaka
The Messenger
Asking the Right Person at the Right Time
A student desiring to repay his teacher disregards others and waits
until the King comes and asks him what he needs, as only the King
has the power to solve his problem.
Rahavahana literally means: he who increases the wealth of the country; which is
too long for a vocative in English!
3
Text: bhgaso; ChS, Thai: ekagam-api bhgaso; from one part or portion.
4
Thai: Anandino tassa bhavanti mitt; His friends will not take joy in that.
5
BJT: bhavant amitt; ChS: bhavanti mitt; different ways of forming the sandhi.
13: Begging - 98
1
2
99
14: Nindavaggo
Blame
AN 8.5 Pahamalokadhammasutta
Worldy Things
The Eight Worldly Things
The Buddha explains the eight worldly conditions to the monks and
summarises them with a verse.
Dhp 81 Lakuakabhaddiyattheravatthu
The Elder Lakuaka Bhaddiya
Unperturbed
The Elder Lakuaka Bhaddiya was a dwarf who attained
arahantship. Novices and others used to tease him, but he remained
unmoved. The Buddha explained why.
Ud 3.3 Yasojasutta
The Monk Yasoja
Unshaken by Pleasure and Pain
The monk Yasoja and 500 other monks who are visiting the Buddha
are very noisy so he sends them away. They put forth extra effort
during the Rains retreat and become Arahats, after which the
Buddha sends for them again.
AN 5.48 Alabbhanyahnasutta
Unobtainable States
The Wise do not Tremble
The Buddha explains there are five things that cannot be obtained:
for those having the nature of ageing, sickness, dying, wasting and
destruction that there should be none of these things is impossible.
The Noble disciple knows this and does not grieve.
1
2
Comm: vaagmikamma.
J 351 Maikualajtaka
Jewelled Earrings
Transient Wealth
The Bodhisatta is a King whose Capital is overrun by another
King. He refuses to fight as it would involve maiming and killing.
The conquering King wonders why he does not struggle, and the
Bodhisatta speaks the following verses, after which the other
departs.
Thai: Udeti preti khyati cando; the word is different but the meaning is the same.
Thai: Atthagametvna; [The sun] after setting [will set again].
3
Thai: Vijit; Conquered [are the (eight) worldly things].
2
J 461 Dasarathajtaka
King Dasaratha
Understanding Nature one Grieves Not
The Bodhisatta, along with his brother and sister, is exiled in the
Himlayas. While there he learns that his father the King has died,
yet understanding the way of nature he does not grieve.
106
15: Kammavaggo
Deeds
Dhp 127 Suppabuddhasakyavatthu
The Sakyan Suppabuddha
Deeds and their Results
Three different groups of monks see a crow die, a woman drowned
and themselves buried alive on their way to the Buddha. They
decide to ask him why it happened, and he explains there is
nowhere to escape from the results of bad actions.
SN 1.3.15 Dutiyasagmasutta
Battles
The Revolution of Deeds
King Pasenadi defeats King Ajtasattu in battle, takes his four-fold
army from him, and, showing mercy, releases him with his life.
All texts read: Yo; but the sense requires so, therefore I have amended it.
Comm: adaes ti kyadadirahitesu khsavesu.
3
Comm: kicchdhigatassa dhanassa jni; loss of his hard-earned wealth.
4
Comm: hatthaccheddika; the cutting off of his hands, and so on.
5
I take it va is short for v, m.c.
2
Dhp 69 Uppalavaatthervatthu
The Elder Nun Uppalava
The Ripening of Wickedness
A cousin of the nun Uppalava hides in her forest dwelling and
rapes her when she returns. This is told to the Buddha.
Dhp 71 Ahipetavatthu
The Snake-Ghost
Deeds do not Ripen at Once
A man burns down the hut of a Paccekabuddha and eventually is
reborn as a snake-ghost, burning the whole length of his long body.
He is seen by Mahmoggallna, who relates it to the Buddha.
SN 1.2.22 Khemasutta
The Godly Son1 Khema
Experiencing the Results of Deeds2
285. Caranti bl dummedh amitteneva attan,
Foolish, unintelligent folk behave like their own enemies,
3
Devaputta.
Unusually there is no story in the commentary before these verses.
3
Thai: Karonti; They do [wicked deeds].
4
Thai: patito; [His happy mind] has fallen down?
5
Thai: parakkamo; does [the Wise one, the Sage,] endeavour.
6
BJT: pantha; [for the carter] on the path; ChS: maha; intoxicated; pasattha;
[For the carter] is praised? The reading is also against the metre.
7
The comm. parses it so: akkhacchinno avajhyati; whereas below it has: akkhacchinno
viya.
2
1
2
Dhp 16 Dhammika-Upsakavatthu
The Layman Dhammika
Rejoicing Here and Hereafter
A layman who has long been a supporter lies dying and the monks
go to chant for him. Seeing celestial chariots coming to take him
away he asks them to wait until the monks finish chanting, but the
monks think he is asking them to stop and go away. Later the
Buddha explains.
SN 1.3.4 Piyasutta
The Dear One
Holding Oneself Dear
King Pasenadi reflects that if one holds oneself dear he would not
engage in what is wrong but do what is right. The Buddha concurs.
J 382 Siriklakaijtaka
Sir and Klakai
Fortune and Misfortune
Two Goddesses, who cannot decide precedence, vie with each other
for lying on a virtuous householders couch. The one who is even
more virtuous than the householder wins.
J 537 Mahsutasomajtaka
Bodhisatta Sutasoma
Consequences of Indulgence and Duty
Yet more verses by which the Bodhisatta eventually persuades the
man-eating King to give up his bad habit.
BJT: Soo va pitvna visassaphla; Like a drunkard who has drunk a poisoned
fruit?
2
Text, ChS, Thai: Ariyadhamme; plural form.
J 386 Kharaputtajtaka
The Donkey
Protecting Life First
A King is willing to give up a charm to his wife even though it will
cost his life. The Bodhisatta as Sakka, in the form of a goat,
persuades him not to be so foolish.
These lines are very obscure. Comm: Janinda, tdiso tumhdiso yasamahatte
hito puggalo, eka piyabhaa nissya Ida piya me ti, atta nirakatv,
attna chaetv, tni piyni na sevateva; O King, such a person as yourself,
abiding in great fame, holding (even) one thing dear, (thinking): This is dear to
me, after putting aside self, after abandoning self, should not do those things
that are pleasing.
Ud 5.8 nandasutta
The Elder nanda
The Good Easily Do Good
Devadatta causes a split in the Community and informs nanda.
The Buddha explains how easy it is to do what is wrong.
116
16: Vymavaggo
Effort
J 539 Mahjanakajtaka1
Bodhisatta Mahjanaka
Never give up Hope
A King, while enjoying the royal festivities, reflects on how he
strove when he was lost in the ocean, never giving up hope of
claiming his throne.
SN 1.2.8 Tyanasutta1
The Godly Son Tyana
Wrong-Doing and the Well-done
This is the teaching of the Godly Son (Devaputta) Tyana, which
was confirmed by the Buddha, and recommended to the monks.
MN 1312 Bhaddekarattasutta
One Fortunate Night
The Need to Act Today
One of the verses spoken by the Buddha that were later analysed by
the Buddha and, in separate discourses, by three of his monks.
Iti 78 Dhtusosandanasutta
Flowing from the Elements
Shunning the Indolent
The Buddha teaches how like attracts like: if one mixes with the
indolent one becomes lazy; if one mixes with the energetic, one will
make a good effort.
J 71 Varaajtaka
The Varaa Tree
Doing ones Duties on Time
A brhman student sleeps under a tree when he is supposed to be
collecting wood. Being woken up he quickly climbs the tree and
grabs some green wood. The following day the cook cannot cook
with it, everyone is delayed, and they miss their lunch.
DN 31 Siglasutta
Advice to Sigla
He who Does his Duty
More advice to Sigla on how to put aside his comfort and do his
duty.
J 49 Nakkhattajtaka
Lucky Stars
Taking ones Opportunity
A marriage has been arranged, but an angry ascetic prevents one
party from going, saying it is not auspicious. When they go the next
day the girl has already been married off to another.
J 4 Cullasehijtaka
The Junior Merchant
Rags to Riches
A young man, starting with a dead mouse, is careful in his trading
and in making friends, and so by and by he makes his fortune.
J 284 Sirijtaka
Good Luck
Fortune sides with the Meritorious
A wood-collector has the chance of good luck, but looses it to an
elephant-trainer, who by evening is raised to King of the country.
J 152 Siglajtaka
The Jackal
Acting without Consideration
A pack of lions, wanting to avenge the insult on their sister, pounce
on what looks like a jackal, but it is in fact only a reflection. They
all die apart from the Bodhisatta who understands the situation and
speaks these words.
J 505 Somanassajtaka
Bodhisatta Somanassa
Inconsiderate and Considerate Action
A false ascetic is scolded by a Prince for his loose ways. The
ascetic lies to the King and tries to get the Prince killed, but he
defends himself successfully before retiring to the Himlayas.
122
17: Dhanavaggo
Wealth
J 322 Daddabhajtaka
The Thud
The Wise do not Panic
A hare hears the noise of a fruit falling and thinking it omens the
end of the world he starts to run which panics all the other animals
who also flee. The Bodhisatta finds out the cause and calms them
down.
J 204 Vrakajtaka
Bodhisatta Vraka
Keeping to ones own Habitat
A city crow named Savihaka (Devadatta) has to leave his home
and finds a water crow to serve. Thinking he can swim like his
master he attempts to dive for fish, but dies in the attempt.
J 335 Jambukajtaka
The Jackal
Knowing ones Strengths
A jackal (Devadatta) who lives on the food left over by a Lion
decides to act like a lion himself and against all good advice
attacks an elephant, only to be slaughtered on the spot.
Asamekkhiy thmabalpapatti,
(Has great) power and strength: (but) being hasty,
Sa seti ngena hato va2 jambuko.
He will be slaughtered by the powerful one, just like the jackal.
324. Yo cdha kamma kurute pamya,
But having the measure of his deeds here,
Thmabbala attani saviditv,
Having understood his own power and strength,
Jappena mantena subhsitena,
With good speech and advice well spoken,
Parikkhav so vipula jinti.
3
Being discrete, he will greatly succeed.
J 345 Gajakumbhajtaka
The Tortoise
Acting at the Right Time and Speed
A King is very slothful so the Bodhisatta shows him a tortoise and
explains its characteristics. The King understands the lesson and
reforms his ways.
This simile and the next are obscure to say the least. Comm: yath
vttapasukkha tlapaa balav puriso akkamitv bhajeyya, tattheva
cuavicua kareyya, eva so attano attha vuddhi bhajati; just as a leaf
dried-up by the sun and wind after being trodden on by a strong man will be
destroyed, and so will be there are then crushed to powder, so he destroys his
own welfare and growth.
J 183 Vlodakajtaka
Watery Drink
Sobreity
Horses that have been in battle are given fine wine but remain
sober; while the strained leftovers are fed to the donkeys who all
become drunk on it.
Text, ChS, Thai: Dhorayhasl; but that would mean one who has the character of
bearing.
J 291 Bhadraghaajtaka1
The Auspicious Pot
Protecting Good Fortune
A worthless fellow is given a jar that will provide him with all he
needs, but being dissolute he uses it to get drunk, breaks it and is
reduced to poverty once again.
J 48 Vedabbhajtaka
The Brhman Vedabbha
Wrong Means
A brhman called Vedabbha is captured by thieves and brings
down a shower of jewels to pay his ransom, but he is killed, and the
thieves fight over the treasure until they also are all killed.
1
2
J 39 Nandajtaka
The Servant Nanda
Arrogance is a Give-Away
A servant knows where his late Masters treasure was hidden, but
when he takes the Son to the place he becomes arrogant because of
his knowledge, abuses him and refuses to reveal it. The Bodhisatta
explains.
SN 1.3.19 Pahama-aputtakasutta
Childless
The Reward of Using Wealth Wisely
A rich merchant dies after living like a pauper. The Buddha
explains that when a man of low character obtains wealth he is
unable to enjoy it.
Tad-apeyyamna parisosameti,
Evaporates without being drunk,
1
2
J 390 Mayhakajtaka
The bird named Mine
Wealth that goes to Waste
Out of greed a man kills his brothers son. The brother who is the
Bodhisatta exhorts him with these words.
The text is obscure here, and what the second part of the compound is in yathodhi I
cannot see. Comm: yo yo kohso dtabbo, ta ta na deti.
2
In the text the negative sense is carried over from the previous line.
3
Lit: he observes.
AN 7.5 Sakhittadhanasutta
Treasures in Brief
Seven True Treasures
A short discourse listing the seven true treasures.
130
18: Vasanavaggo
Dwelling
J 103 Verjtaka
Enemies
Live not with Enemies
The Bodhisatta escapes some robbers and reflects on this back at
home.
J 379 Nerujtaka
Mount Neru
Wise Discrimination
Two golden geese fly to Mount Neru and find to their surprise that
even crows glowed golden in its shadow, and determine not to live
in such an undiscriminating place.
1
2
J 178 Kacchapajtaka
The Turtle
Non-Attachment to Home
A turtle stays behind in the mud when a drought threatens and is
killed by someone digging there. As he dies he utters these words.
J 304 Daddarajtaka
The Partridge
Having Forbearance when Unknown
Two ngas are exiled from their rich home and have to live on a
dunghill where they are abused. The elder speaks these cautionary
words.
Text, BJT: pabbajito; having gone forth; as though on their own account; however,
they were sent forth.
2
Comm: videsa gato antohadaye paito poso duruttna nidhnatthya mahanta
koha kayirtha; having gone abroad a wise man must make a large storeroom in
his heart for the abuse he will endure.
3
Literally, like a fire. The commentary is no help here, I take it that it means he
should live an exemplary life.
J 168 Sakuagghijtaka
Killer-Bird
The Strength of Being on Home Grounds
A quail fools a hawk into attacking him on his home ground and
dodges aside at the last moment leaving the hawk to plunge to his
death.
J 32 Naccajtaka
Dancing
Immodesty
The King of the Golden Mallards holds a festival so his daughter
can pick a spouse. She likes the peacock best until he exposes
himself while dancing in joy.
J 59 Bherivdajtaka
Drumming
Excess leads to Loss
A drummer earns money at a festival, but his son through too much
drumming attracts thieves who beat and rob them.
J 116 Dubbacajtaka
Obstinate
Knowing Proper Limits
An acrobat knows the four-javelin dance, but when he is drunk one
day, despite being warned by his pupil, he tries to extend it to five,
and is impaled.
135
19: Bhsanavaggo
Speech
J 98 Kavijajtaka
The Fraudulent Merchant
Deception
A merchant named Superwise tries to cheat his partner (named
Wise) by having his Father pose as a Tree-Deva. Wise sets fire to
the tree, and out scampers the Father.
J 331 Koklikajtaka
Koklika
Correct and Timely Speech
2
Text, BJT: upaklito; the reading is not sure, but according to PED the verb in
Sanskrit is k; Thai: upakuhito; I do not find this word listed, but perhaps it would
mean: [I am well-nigh] boiled; taking it from kuhita.
2
It is common for a cuckoo to lay their eggs in a crows nest and for the crow to foster
the babe who then heaves the other eggs out of the nest; cuckoos do this with other
birds too.
3
Thai: halhalam-m-iva; I dont understand this form, a similar one occurs below in
the variants for uraga iva; I believe the correct reading here should be: halhala
iva.
4
Comm: Nikahe ti tasmi yeva khae appamattake kle.
SN 1.6.9 Tudubrahmasutta
The High Divinity Tudu
The Dangers of Wrong Speech
The High Divinity Tudu approaches Ven. Koklika and advises him
to have respect for the two Chief Disciples, but he is rebuked by the
Venerable who is intent on blaming them.
1
2
SN 1.8.5 Subhsitasutta
Well Spoken
The Qualities of Good Speech
The Buddha explains the four qualities that make for good speech,
and summarises them with a verse, which is followed by another
improvised by Ven. Vagsa, who was considered the foremost
disciple in extemporary composition.
J 88 Srambhajtaka
Bodhisatta Srambha
Speaking Kindly
A bull wishes to repay his master and has him wage a bet he can
draw a 100 wagons. But when the time comes the master scolds
him, and he doesnt make an effort. Later the master speaks kindly
and the bull draws the wagons, earning his master a fortune.
1
2
J 537 Mahsutasomajtaka
Bodhisatta Sutasoma
Truth is the Sweetest Thing
The Bodhisatta gives and keeps his word to return to a man-eating
King, who is threatening to eat him. In part of the dialogue which
follows the Bodhisatta preaches on the virtue of keeping to ones
word.
SN 1.8.5 Subhsitasutta
Well Spoken
Truth is Immortal
Ven. Vagsa speaks another verse inspired by a teaching of the
Buddha about truth.
J 320 Succajajtaka
An Easy Gift
Only Promise what can be Done
A Queen asks the King if the mountain they see ahead were made
of gold would he give her some. He says he would not.
J 499 Sivijtaka
The Bodhisatta King Sivi
Keeping Ones Promises
King Sivi is very generous and resolves to give even his body parts
away if asked. Sakka decides to test him and dressed as a brhman
asks for his eye to which the King agrees; the townsfolk try to
persuade him to change his mind, and this is part of his reply.
1
2
J 422 Cetiyajtaka
The Land of Cetiya
The Results of Lying
Despite being warned of the dire consequences a King of old,
desiring to raise a younger brother above an older one, tells a lie,
and not only looses his magical powers, but is swallowed up by the
Earth when he repeats it.
1
2
All texts: va; I believe this is the correct reading, but it gives an unacceptable
meaning, so I have changed it to the negative, which correlates exactly with what is
said below anyway: To him there will be no children.
2
Paraphrase: who has forgotten about retribution.
142
20: Vajjavaggo
Faults
SN 1.1.35 Ujjhnasaisutta
Perceiving Offense
The Buddha has no Faults
A group of gods who constantly perceive offense speak offensively
to the Buddha, implying that he is not without fault. This is part of
the exchange.
J 392 Bhisapupphajtaka
Lotus-Flower
A Small Wickedness appears Great to the Pure of Heart
A monk is reproved by a Godly daughter for smelling a lotus
flower. He asks why she does not reprove someone who cuts down
the lotuses instead. They do not accept reproof, she says, and adds
the following.
Thai: aphata; [in whom is there nothing] refused? refuted? Same below.
Dhp 50 Pveyyakjvakavatthu
The Naked Ascetic from Pva
Looking to ones own Deeds
When a lay-disciple invites the Buddha for a meal an ascetic she
supports abuses both her and the Buddha, who tells her not to
worry about what the ascetic is doing or saying, but to look to
herself.
J 522 Sarabhagajtaka
Bodhisatta Sarabhaga
Patience with Rough Speech
Sakka and other gods come to consult with the Bodhisatta. He asks
questions and these are the replies.
1
2
SN 1.11.4 Vepacittisutta
The Demon Vepacitti
The Strength of Patience
The gods defeat the demons, and their leader Vepacitti is brought
before Sakka, whom he abuses. Sakka remains calm, and the
following conversation takes place between him and Mtali, his
charioteer.
BJT: mathav? I dont know what this would mean, but Maghav is another name for
Sakka, and makes good sense.
2
We need to read: so here for good sense, but the texts all write yo.
3
Sakka is also known as Vsava.
148
21: Kmavaggo
Desires
J 136 Suvaahasajtaka
The Golden Goose
The Result of Greed
A golden goose goes occasionally and gives his former family one
of his golden feathers and they grow rich. But greed overcomes his
former wife and she plucks him. The feathers though, when stolen,
are gold no more, and they sink back into poverty.
J 228 Kmantajtaka
Led by Desire
Wisdom is the only Cure for Greed
A King receives Sakka (the Bodhisatta) disguised as a young
brhman, who promises to help him conquer three cities. But the
King is so mean he doesnt even offer him lodging. In the morning
the brhman is nowhere to be found and the King falls sick
thinking of his loss. Sakka preaches to him as the only way to cure
his illness of greed.
2
J 467 Kmajtaka
Desires
Desires are never Satisfied
A brhman farmer wishing for his fields to prosper decides to make
the Buddha his partner. Just before the crop is brought in floods
wash it all away.
This verse is the same as the first verse of Kmasutta in Suttanipta (4.1). As the text
refers to eight verses and there are now nine, it was quite possibly added later owing
to the coincidence of the first line with the following verse.
2
ChS: dhamme? [just as thirst is found] is things? or in the Dhamma?
3
The simile is not very clear here, presumably it means that in the hot season no
matter how many times ones thirst is quenched it rises up again.
1
2
J 14 Vtamigajtaka
The Wind Deer
The Snare of Taste
A gardener named Sajaya entices a deer into the palace through
lining his grass with honey.
1
2
J 346 Kesavajtaka
The Teacher Kesava
Confidence is the Taste Supreme
A teacher falls ill while being looked after by the King of Bras
and none of his doctors can cure him. He goes to the Himlayas
where he is cared for by his beloved pupil, the Bodhisatta, and gets
better with his loving care.
SN 1.3.13 Doapkasutta
A Measure of Food
Knowing the Measure
King Pasenadi eats too much and is always uncomfortable; the
Buddha speaks this verse, which the King has an attendant
remember and repeat to him when he eats.
1
2
SN 1.1.10 Araasutta
The Wilds
Neither Grieving nor Yearning
A short dialogue between a god, who speaks first, and the Buddha
in Jetas Wood.
154
22: Kodhavaggo
Anger
SN 1.7.1 Dhanajnsutta
The Brhma Dhanajn
Burning Away Anger
When the wife of a brhman slips she calls out praise of the
Buddha, which angers her husband. He sets out to question and
refute the Buddha, but he converts, ordains and soon becomes a
Worthy One.
1
J 443 Cullabodhijtaka
Bodhisatta Cullabodhi
Anger Burns
A King takes away an ascetics former wife, but the ascetic (the
Bodhisatta) doesnt get angry, and the wife refuses the Kings
advances. The King enquires as to why the ascetic doesnt get
angry.
ChS: chetv; having cut off [anger], throughout; Thai ghatv; having destroyed
[anger], throughout.
2
ChS, Thai: devate; divine one.
AN 7.64 Kodhanasutta
The Angry One
The Dangers of Anger
The Buddha explains the things that foes wish upon each other, and
then speaks some verses about the dangers of getting angry.
1
2
J 400 Dabbhapupphajtaka
Greeny
Quarreling leads to Loss
Two otters catch a huge carp but cant decide how to divide it. They
ask a jackal to arbitrate. He gives the tail to one, the head to
another and runs off with the rest.
1
2
J 451 Cakkavkajtaka
The Ruddy Goose
The Benefits of Friendliness
A crow sees a ruddy goose, the Bodhisatta, and wonders why he is
so handsome, thinking it must be because of his food. The goose
explains it is because of good deeds that he is beautiful and the
crow is ugly.
Dhp 5 Kayakkhinvatthu
The Black Ogress
Hatred overcome by Love
A barren woman brings home a young woman for her husband, but
everytime the young wife conceives the barren wife contrives an
abortion. Through life after life they consume each others
children, until brought to the Buddha.
I am taking it that ghteti here is meant for the causative ghtpeti, parallel to the
next line, otherwise we have a simple repetition: He who neither kills nor kills. The
verb is used with the same meaning just 3 verses below (433).
2
Comm: khantimettodakena, through the waters of patience and friendliness.
J 33 Sammodamnajtaka
Joyously
The Results of Unity and Division
Quails, led by the Bodhisatta, manage to foil a hunter by flying off
together with their heads in the net, until one day they argue and
the hunter catches them all.
We might have expected the last line to read: dukkha so na parimuccati; she is not
free from suffering, as in parallel versions of the verse.
2
The story is the same as 98 above.
159
23: Blavaggo
Fools
Dhp 64 Udyittheravatthu
The Elder Udy
Fools cannot Learn
A monk lives with the Buddha, but when questioned by visiting
monks it is found he does not know even the fundamentals of the
teaching. They tell this to the Buddha.
Dhp 63 Gahibhedakacoravatthu
The Knot-Breaking Thief
The Fool who knows hes a Fool
Two thieves go to listen to the Dhamma. One of them attains path
and fruit, the other manages to undo a knot in someones clothes
and steal some pennies.
Dhp 72 Sahikasahassapetavatthu
The Ghost hit by Sixty-Thousand Sledgehammers
Learning only hurts a Fool
A young man learns the art of stone-throwing, but uses it to kill a
Paccekabuddha; he is reborn in Avci hell, and later as a ghost
who is constantly having his head crushed by sixty-thousand
sledgehammers.
J 122 Dummedhajtaka
The Unintelligent
Fame brings the Unintelligent to Ruin
A king (Devadatta) is jealous of his elephant (the Bodhisatta) and
tries to have it fall to its death. The elephant leaves for another
Kingdom.
J 46 rmadsakajtaka
Spoiling the Park
Good done by the Fool causes Ruin
A King wants to enjoy himself at a festival and asks some monkeys
to water his saplings. They agree, but not having much water, pull
each one up first to measure the water needed. All the trees die.
J 45 Rohiijtaka
The Maid Rohi
Fools do more Bad than Good
A maid is asked by her Mother to clear the mosquitoes from her
body. She does so with a pestle, killing her Mother at the same
1
time.
J 480 Akittijtaka
Bodhisatta Akitti
Never Seeing a Fool is Best
The Bodhisatta is an ascetic who lives far from the haunts of men,
when Sakka offers him a boon, this is part of what he asks for.
J 522 Sarabhagajtaka
Bodhisatta Sarabhaga
The Truly Wise Man
Sakka asks the Bodhisatta who is the truly wise man.
Sn 3.11 Nlakasutta
Asitas Nephew Nlaka
Fools are Noisy
The Buddha explains to Nlaka the things conducive to becoming a
sage, one of which is not being talkative.
J 202 Keislajtaka
The Jester
Wisdom brings Respect
A King makes fun of his elders so Sakka (the Bodhisatta) makes fun
of him to teach him a lesson.
J 522 Sarabhagajtaka
Bodhisatta Sarabhaga
Wisdom is Best say the Good
When asked by Sakka what is the highest virtue this was the
Bodhisattas reply.
164
24: Cittavaggo
Mind
SN 1.1.62 Cittasutta
The Mind
The Authority of the Mind
Asked three questions by a god, this is how the Buddha responds.
Dhp 42 Nandagoplakavatthu
The Herdsman Nanda
The Dangers of a Badly-Directed Mind
A herdsman offers alms to the Buddha and his disciples for seven
days, and soon afterwards is killed by a hunter. The commentary
notes that no explanation was given as to why this was so as the
monks did not ask.
Dhp 43 Soreyyattheravatthu
The Elder Soreyya
The Benefits of a Well-Directed Mind
A man develops lust for an Arahant and is instantly changed into a
woman. Later he asks for forgiveness and he changes back into a
man!
The reading and meaning are very awkward here, I believe we need to read Ya ta
instead of Na ta, as suggested by Norman. We would then get: Whatever Mother
and Father and other relatives might do for him, (still) a well-directed mind will do
(much) better for him.
J 185 Anabhiratijtaka
Discontent
An Unagitated Mind sees Clearly
A teachers mind is overcome by worldly affairs and he begins to
forget his teaching. The Bodhisatta advises him thus.
Ud 4.4 Juhasutta
Moonlight
The Unwavering Mind is Free from Pain
A passing yakkha hits Ven. Sriputta on the head with a mighty
blow, which he hardly feels, but afterwards the yakkha falls into
hell.
J 118 Vaakajtaka
The Quail
The Fruit of Careful Thought
A quail (the Bodhisatta) is caught by a fowler but refuses to take
food and no one will buy him. When examined by the fowler he
manages to fly away.
J 6 Devadhammajtaka
Godly
True Godliness
A demon will only release people he has captured if they know
what is true godliness. The Bodhisatta is captured, answers
correctly and is released, as are his brothers, and the demon
renounces his evil ways.
J 423 Indriyajtaka
Senses
Equanimity
An ascetic falls in love with a courtesan and is admonished by his
3
brother.
Comm: kusal dhamm sukkadhamm nma; skilful things are known as pure things.
Comm: Tattha dev ti sammutidev, upapattidev, visuddhidev ti tividh ... imesa
devna dhamm ti devadhamm; Herein, there are three kinds of god; conventional
gods [like Kings], those born as gods [in Heaven], and those gods of purity ... these
(last) gods are what is meant by of godly nature.
3
However the admonishment, although a true wisdom verse, hardly fits the case here.
4
There is a variant reading found in many editions: dukkha gahapati sdhu, but I
fail to make sense of this: good is the householders suffering?
5
Comm. applies sdhu to all four lines, as pahama sdhu, etc.
2
J 545 Vidhurajtaka
Bodhisatta Vidhura
A Follower of the Path
The Bodhisatta is captured by a yakkha who has been convinced to
tear out his heart and give it to a nga queen. He offers to teach
the Dhamma of Good People before he dies. The nga agrees and
this is the exchange.
Alla-ca pi parivajjayassu.
And avoid (burning)2 the clean hand.
M cassu mittesu kadci dubbhi,
Do not be one who deceives your friends,
M ca vasa asatna nigacche.
And do not fall under the influence of bad women.
458. Katha nu yta anuyyi hoti?
How do we follow good custom?
Alla-ca pi dahate katha so?
And how is the clean hand burned?
Asat ca k, ko pana mittadubbho,
Who is a bad woman, and who a deceiver of friends?
Akkhhi me pucchito etam-attha.
Answer me when questioned as to the meaning.
459. Asanthuta no pi ca dihapubba,
* He who would invite to a seat
Yo sanenpi nimantayeyya,
Even a stranger unseen before,
1
2
BJT: Adda-ca; [And avoid (burning)] the moist hand; same throughout.
Without this insertion the line does not give a good meaning, and doesnt fit in with
the replies given below; Comm: alla tinta pi m dahi m jhpehi; the clean
fresh hand he should not burn, he should not roast. We could amend the line to read:
Alla-ca pi dahate na vajji; which would give the necessary meaning, but there is
no manuscript authority for it.
BJT: Adda-ca pi; [He who burns] a moist hand; ChS, Thai: Adubbh pi; [He
who burns] an honest hand.
2
Comm: adubbhaka attano bhujanahattham-eva dahanto hi mittadubbh nma hoti;
(by) burning an honest mans own hand while eating he is known as a deceiver of
friends.
3
Text, BJT: ceta; wrong gender.
J 332 Rathalahijtaka
The Driving Stick
Those who are Not Good
A King judges a case without considering both sides and his
councillor, the Bodhisatta, reproves him.
J 431 Hritajtaka
Bodhisatta Hrita
The Four Great Powers
A sage who has great attainments is beguiled by the sight of a
naked Queen and falls into wrong thereby losing his attainments.
When questioned by the King he cannot lie, and admits he was
overcome by defilements.
J 107 Slittakajtaka
Stone Slinging
Craft brings Reward
A King hires a disabled man who is skilled in shooting pellets to
fill up the belly of his talkative Family Priest, who thereby learns
his lesson. The King gives him a village in each of the four
directions.
The instrumental here seems to be used as a dative ? It would have been better to
write: khajappahrassa, with the same metre.
173
25: Itthivaggo
Women
J 108 Bhiyajtaka
The Outsider
Good Training
A women eases herself modestly in public which greatly impresses
the King, and he decides to make her his wife.
1
J 489 Surucijtaka
Bodhisatta Splendid
The Gods visit the Virtuous
The Bodhisatta is a childless King and he asks his Queen to pray
for a son. Sakka hears her prayer and goes to question her about
her virtues. Hearing her answers he readily grants her request.
J 547 Vessantarajtaka
Bodhisatta Vessantara
Wives and Husbands
The Bodhisatta is banished to the forest when the people decide he
is over-generous with the wealth of the Kingdom. His wife goes
along with him, and this is part of what she says.
AN 5.33 Uggahasutta1
The Householder Uggaha
A Wifes Duties
The householder Uggaha invites the Buddha for a meal and asks
him to give advice to his daughters who are going to their
husbands homes to live.
These four verses replace four others from Kulajtaka (J 536) which I judge to
be offensive.
2
Text, Thai: isscrena; through jealousy.
3
Comm: sotth ti su-itth.
4
PED says -parijjan is a doubtful reading. But probably all we need see is a
reduplication to fit the metre of the cadence, and take it as -parijan, which gives a
perfectly good meaning.
AN 7.63 Sattabhariysutta
Seven Wives
The Seven Types of Wife
The Buddha describes the seven types of wife that are found in the
world, and what their destiny is.
1
2
AN 4.53 Pahamasavsasutta
Living Together
Four Types of Couples
The Buddha explains the four ways in which a husband and wife
may live together.
Comm: aam-aa phsuvihro jyati; there is an easy life with each other.
J 545 Vidhurajtaka
Bodhisatta Vidhura
The Ideal Householder
A King is about to lose the Bodhisatta, his wise minister, before he
goes he asks him about the life of a householder.
182
26: Puttavaggo
Children
AN 3.31 Sabrahmakasutta
With the Brahms
Respect for Mother and Father
The Buddha explains why parents should be respected and by what
names they are known, and summarises it with a verse.
Comm: iti sabbepi te pacchcariy nma honti, Mtpitaro pana sabbapaham; thus
all (others) are known as teachers who come later, but Mother and Father are first of
all.
2
Lit: to their offspring children.
3
BJT: Pait; but a singular is more suitable.
Iti 74 Puttasutta
Children
The Three Types of Children
The Buddha explains the three types of children that are found in
the world.
Comm: adhikaguo, having superior virtue; and samnaguo, having the same virtue.
Comm: kulacchedako kulavinsako, chedanattho hi idha gandhasaddo; breaker of
families, destroyer of families, gandha has the meaning here of breaking.
3
Text: yo; singular, where a plural is needed.
4
BJT, ChS, Thai read: cando abbhaghan mutto; but it seems to me that a word for
like is required by the sense.
2
AN 5.39 Puttasutta
Children
Good Children
The Buddha explains the five reasons parents want a child.
J 532 Soanandajtaka
Brothers Soa and Nanda
The Elder Brothers Burden
A Royal family, King, Queen and two sons renounce the world and
retire to the Himlayas. The younger son wishes to look after the
parents, but the elder declares his duty.
186
27: Ovdavaggo
Advice
J 537 Mahsutasomajtaka
Bodhisatta Sutasoma
Friendship with the Wise
More of the conversation with the man-eating King by which the
Bodhisatta persuades him to give up his evil inclination.
J 474 Ambajtaka
Mangoes
Truth knows no Caste
A young brhman learns a charm for producing mangoes out of
season from an outcaste, the Bodhisatta, who warns him not to
deny him or his charm would disappear. Nevertheless, ashamed, he
does deny him, loses his charm and dies forlorn.
The Castor tree is ugly, the Margosa bitter, and the Palasa is beautiful.
BJT: Dhamm; plural form?
Dhp 76 Rdhattheravatthu
The Elder Rdha
Welcoming Correction
A poor brhman ordains with Ven. Sriputta and proves to be
amenable to correction. In no long time he attains Awakening.
Dhp 77 Assajipunabbasukavatthu
The Monks who follow Assaji and Punabbasuka
The Good like those who Advise
Some monks are behaving badly, the Buddha sends the two Chief
Disciples to reprove them; some amend their ways and some leave
the Community.
Comm: cikkhitra.
J 43 Veukajtaka
Bamboo
Following Good Advice
A student, against the advice of his teacher, the Bodhisatta, keeps a
viper named Bamboo as a pet. One day the snake gets angry and
kills him.
J 196 Valhassajtaka
The Cloud-Horse
Heeding Good Advice
Some merchants are shipwrecked and seduced by demonesses
(rakkhas). The Bodhisatta is a cloud-horse and offers to carry
them away. Half agree and are taken to safety, half stay behind and
are devoured.
J 376 Avriyajtaka1
The Ferryman Avriya
Giving Advice Carefully
An ascetic gives advice on controlling ones anger to a King and
the King rewards him royally; he gives the same advice to a
boatman and gets thumped in the mouth!
J 37 Tittirajtaka
The Partridge
Paying Homage to Elders
An elephant, a monkey and a partridge find out who is the elder
amongst them and pay him due homage.
1
2
J 334 Rjovdajtaka
Advice to a King
People follow their Leaders
A King rules justly and travels incognito through his Kingdom to
find out if anyone blames him. He meets the Bodhisatta, an ascetic,
who explains that when the King rules justly everyone follows suit.
1
2
J 472 Mahpadumajtaka
The Bodhisatta called Great Lotus
Enquiring before Punishment
The King goes to quell a disturbance at the borders leaving the
Bodhisatta to rule in his absence. The Queen, his step-mother, tries
and fails to seduce him. When the King returns she makes false
allegations and the Bodhisatta is taken out for execution.
BJT, Thai: Ndih? ChS: Ndah; both readings would reverse the meaning.
ChS, Thai omit: na; reversing the meaning in an inappropriate way: seeing anothers
fault in everything, (whether) small or great, the Lord should give out punishment,
without investigating for himself.
3
Lit: even and uneven.
4
BJT, ChS, Thai: vohritum-arahati; it would mean: [he is surely] worthy to judge.
2
193
28: Appamdavaggo
Heedful
J 521 Tesakuajtaka
Three Birds
The Power of Wisdom
A childless King adopts three birds as his children, which his
courtiers scorn. To prove their worth he asks them for advice in
1
ruling the Kingdom, and this is part of what his son says.
SN 1.3.1 Daharasutta
The Young
Four Deserving Respect
Questioned by King Pasenadi the Buddha claims to be Fully
Awakened, but the King doubts it as he is still so young. The
Buddha explains there are four things deserving respect whether
young or not.
AN 5.34 Shasenpatisutta
General Sha
One Who Gives is Held Dear
The General Sha pays a visit to the Buddha at Vesl and asks him
what is the visible result of giving, and the Buddha explains these
four benefits.
Comm: asomanassappatto.
SN 1.1.32 Maccharisutta
Selfishness
Selfishness and Selflessness
Two verses by two different gods spoken before the Buddha on the
subject of generosity. The Buddha commends them.
MN 98 Vsehasutta
The Student Vseha
A Person is made by Deeds
Two brhmans are discussing what really makes one a brhman
but they cannot settle the question so they go to see the Buddha,
and this is part of what he said.
Thai only reads: Na jacc vasalo hoti, na jacc hoti brhmao; One is not an outcaste
by birth, nor by birth is one a brhmaa.
2
Thai: Kammun vasalo hoti, kammun hoti brhmao; By deeds one is an outcaste, by
deeds one is a brhmaa.
SN 1.3.17 Appamdasutta
Heedfulness
The Heedful are Happy in both Worlds
King Pasenadi asks the Buddha if there is one thing that is
beneficial both for this world and the next.
Dhp 21 Smavatvatthu
Queen Smavat
The Heedful attain the Deathless
King Udenas Queen Smavat and 500 of her court die in a fire
started by the Uncle of her rival Mgaiy. The King tricks
Mgaiy and sends for her relatives and has them all
slaughtered. The monks ask about their respective fates.
1
2
200
Mahpadnasutta
Siglasutta
""
""
""
""
""
= vs. 3
= vs. 24-25
= vs. 27-32
= vs. 309-310
= vs. 115-118
= vs. 8-10
= vs. 18-23
Majjhimanikyo (6 = 1%)
MN 98
MN 131
Vsehasutta
Bhaddekarattasutta
= vs. 543-547
= vs. 306
Devatsayutta
""
""
""
""
""
""
""
""
""
""
Devaputtasayutta
""
Kosalasayutta
""
""
""
""
""
""
""
""
Brahmsayutta
Brhmaasayutta
Vagsasayutta
""
Sakkasayutta
""
= vs. 416-418
= vs. 208-214
= vs. 541-542
= vs. 61
= vs. 380-381
= vs. 56
= vs. 71
= vs. 124
= vs. 448
= vs. 69
= vs. 26
= vs. 304-305
= vs. 285-290
= vs. 538
= vs. 77
= vs. 294
= vs. 198-199
= vs. 415
= vs. 275
= vs. 548-550
= vs. 334-335
= vs. 50-52
= vs. 363-364
= vs. 419
= vs. 365-366
= vs. 369
= vs. 390-400
= vs. 170-171
Tikanipta
""
Catukkanipta
""
Pacakanipta
""
""
""
""
Sattakanipta
""
""
""
""
Ahakanipta
""
= vs. 182
= vs. 501-503
= vs. 489-494
= vs. 15-17
= vs. 476-479
= vs. 539-540
= vs. 506-510
= vs. 259-262
= vs. 11-14
= vs. 342-343
= vs. 119-121
= vs. 122-123
= vs. 480-488
= vs. 424-426
= vs. 254
= vs. 5-7
Yamakavaggo
Yamakavaggo
Appamdavaggo
Cittavaggo
Cittavaggo
Pupphavaggo
Blavaggo
""
""
""
""
""
""
Paitavaggo
Paitavaggo
""
""
Ppavaggo
""
""
""
Daavaggo
""
Daavaggo
""
Jarvaggo
Attavaggo
""
= vs. 431
= vs. 293
= vs. 551
= vs. 449
= vs. 450
= vs. 385
= vs. 78
= vs. 218
= vs. 436
= vs. 435
= vs. 282
= vs. 283
= vs. 437
= vs. 515
= vs. 516
= vs. 147
= vs. 257
= vs. 281
= vs. 284
= vs. 276
= vs. 274
= vs. 98
= vs. 433
= vs. 99
= vs. 277-280
= vs. 79
= vs. 521
= vs. 299
Dhp 176
Dhp 182
Dhp 193
Dhp 194
Dhp 201
Dhp 204
Dhp 206
Dhp 216
Dhp 223
Dhp 227-8
Dhp 246-7
Dhp 251
Dhp 252
Dhp 253
Dhp 290
Dhp 291
Dhp 331-3
Dhp 354
Lokavaggo
Buddhavaggo
""
""
Sukhavaggo
""
""
Piyavaggo
Kodhavaggo
""
Malavaggo
""
""
""
Pakiakavaggo
""
Ngavaggo
Tahvaggo
= vs. 379
= vs. 70
= vs. 62
= vs. 66
= vs. 429
= vs. 68
= vs. 207
= vs. 403
= vs. 72
= vs. 255-256
= vs. 291-292
= vs. 76
= vs. 383
= vs. 384
= vs. 67
= vs. 432
= vs. 63-65
= vs. 73
Yasojasutta
Juhasutta
nandasutta
= vs. 258
= vs. 453
= vs. 300
Puttasutta
Sukhapatthansutta
Dhtusasandanasutta
= vs. 504-505
= vs. 197
= vs. 307
lavakasutta
Vijayasutta
Nlakasutta
= vs. 45
= vs. 96-97
= vs. 444
Cullasehijtaka
Devadhammajtaka
Vtamigajtaka
Naccajtaka
Sammodamnajtaka
Tittirajtaka
Nandajtaka
Veukajtaka
= vs. 312
= vs. 455
= vs. 413
= vs. 355
= vs. 434
= vs. 522
= vs. 333
= vs. 517
J 44
J 45
J 46
J 48
J 49
J 57
J 58
J 59
J 68
J 71
J 72
J 73
J 83
J 84
J 88
J 90
J 92
J 93
J 97
J 98
J 100
J 103
J 107
J 108
J 116
J 118
J 121
J 122
J 126
J 131
J 136
J 141
J 150
J 152
J 157
J 161
J 162
J 164
J 168
J 178
J 183
J 185
J 189
J 196
J 202
J 204
J 207
J 218
J 223
J 228
Makasajtaka
Rohiijtaka
rmadsakajtaka
Vedabbhajtaka
Nakkhattajtaka
Vnarindajtaka
Tayodhammajtaka
Bherivdajtaka
Sketajtaka
Varaajtaka
Slavangarjajtaka
Saccakirajtaka
Klakaijtaka
Atthassadvrajtaka
Srambhajtaka
Akataujtaka
Mahsrajtaka
Visssabhojanajtaka
Nmasiddhijtaka
Kavijajtaka
Astarpajtaka
Verjtaka
Slittakajtaka
Bhiyajtaka
Dubbhacajtaka
Vaakajtaka
Kusanijtaka
Dummedhajtaka
Asilakkhaajtaka
Asampadnajtaka
Suvaahasajtaka
Godhajtaka
Sajvakajtaka
Siglajtaka
Guajtaka
Indasamnajtaka
Santhavajtaka
Gijjhajtaka
Sakuagghijtaka
Kacchapajtaka
Vlodakajtaka
Anabhiratijtaka
Shacammajtaka
Vlassajtaka
Kelislajtaka
Virakajtaka
Assakajtaka
Kavnijajtaka
Puabhattajtaka
Kmantajtaka
= vs. 168
= vs. 440
= vs. 439
= vs. 332
= vs. 311
= vs. 58
= vs. 59
= vs. 356
= vs. 219
= vs. 308
= vs. 172
= vs. 173
= vs. 104
= vs. 4
= vs. 367
= vs. 179
= vs. 60
= vs. 220
= vs. 94
= vs. 358
= vs. 92
= vs. 344
= vs. 466
= vs. 467
= vs. 357
= vs. 454
= vs. 102
= vs. 438
= vs. 93
= vs. 146
= vs. 401
= vs. 196
= vs. 174
= vs. 315
= vs. 103
= vs. 192-193
= vs. 194-195
= vs. 90-91
= vs. 353-354
= vs. 347-349
= vs. 327-328
= vs. 451-452
= vs. 85
= vs. 518-519
= vs. 445-446
= vs. 321
= vs. 95
= vs. 83-84
= vs. 87-88
= vs. 402
J 253
J 284
J 291
J 302
J 302
J 304
J 308
J 312
J 320
J 322
J 323
J 331
J 332
J 334
J 335
J 342
J 345
J 346
J 349
J 351
J 361
J 362
J 370
J 376
J 379
J 382
J 384
J 386
J 390
J 392
J 400
J 403
J 406
J 409
J 422
J 423
J 426
J 428
J 429
J 430
J 431
J 435
J 443
J 445
J 448
J 451
J 458
J 461
J 467
J 468
Maikahajtaka
Sirijtaka
Bhadragaajtaka
Mah-assrohajtaka
""
Daddarajtaka
Javasakuajtaka
Kassapamandiyajtaka
Suvaccajtaka
Daddabhajtaka
Brahmadattajtaka
Koklikajtaka
Rathalahijtaka
Rjovdajtaka
Jambukajtaka
Vnarajtaka
Gajakumbhajtaka
Kesavajtaka
Sandhibhedajtaka
Maikualajtaka
Varohajtaka
Slavmasanajtaka
Palsajtaka
cariyajtaka
Nerujtaka
Siriklakaijtaka
Dhammadhajajtaka
Kharaputtajtaka
Mayhakajtaka
Bhisapupphajtaka
Dabbhapupphajtaka
Ahisenajtaka
Gandhrajtaka
Dahadhammajtaka
Cetiyajtaka
Indriyajtaka
Dpijtaka
Kosambhijtaka
Mahsukajtaka
Cullasukajtaka
Hritajtaka
Haliddirgajtaka
Cullabodhijtaka
Nigrodhajtaka
Kukkuajtaka
Cakkavkajtaka
Udayajtaka
Dasarathajtaka
Kmajtaka
Janasandhajtaka
= vs. 237-239
= vs. 313-314
= vs. 329-331
= vs. 137-138
= vs. 175-176
= vs. 350-352
= vs. 183-184
= vs. 143-145
= vs. 370
= vs. 318-320
= vs. 240-242
= vs. 359-362
= vs. 463
= vs. 523-526
= vs. 322-324
= vs. 80-81
= vs. 325-326
= vs. 414
= vs. 156-159
= vs. 263-264
= vs. 141-142
= vs. 100
= vs. 82
= vs. 520
= vs. 345-346
= vs. 295
= vs. 200
= vs. 298
= vs. 336-341
= vs. 382
= vs. 427-428
= vs. 243-248
= vs. 1-2
= vs. 180-181
= vs. 373-378
= vs. 456
= vs. 86
= vs. 215-217
= vs. 160-163
= vs. 164-167
= vs. 464-465
= vs. 185-191
= vs. 420-423
= vs. 177-178
= vs. 221-227
= vs. 430
= vs. 57
= vs. 265-273
= vs. 404-412
= vs. 33-44
J 472
J 473
J 474
J 476
J 478
J 480
J 489
J 493
J 499
J 503
J 505
J 508
J 510
J 516
J 521
J 521
J 522
J 522
J 522
J 522
J 528
J 528
J 532
J 533
J 537
J 537
J 537
J 537
J 537
J 537
J 538
J 539
J 539
J 545
J 545
J 547
Mahpadumajtaka
Mittmittajtaka
Ambajtaka
Javanahasajtaka
Dtajtaka
Akittijtaka
Surucijtaka
Mahvijajtaka
Sivijtaka
Sattigumbajtaka
Somanassajtaka
Ummaggajtaka
Ayogharajtaka
Mahkapijtaka
Tesakuajtaka
""
Sarabhagajtaka
""
""
""
Mahbodhijtaka
""
Soanandajtaka
Clahasajtaka
Mahsutasomajtaka
""
""
""
""
""
Mgapakkhajtaka
Mahjanakajtaka
""
Vidhurajtaka
""
Vessantarajtaka
= vs. 527-532
= vs. 105-114
= vs. 513-514
= vs. 152-155
= vs. 249-253
= vs. 441-442
= vs. 468-469
= vs. 125
= vs. 371-372
= vs. 201-206
= vs. 316-317
= vs. 231-236
= vs. 54-55
= vs. 126
= vs. 228-230
= vs. 533-537
= vs. 386-389
= vs. 443
= vs. 169
= vs. 447
= vs. 148-151
= vs. 139-140
= vs. 511
= vs. 101
= vs. 46-49
= vs. 368
= vs. 296-297
= vs. 53
= vs. 512
= vs. 74-75
= vs. 127-136
= vs. 301-303
= vs. 89
= vs. 457-462
= vs. 495-500
= vs. 470-475
206
Section Index
Virtue............................................................................................................................ 8
One should be Amenable to Admonition .......................................................... 8
True Cultivation................................................................................................... 9
The Six Gateways to Benefit .............................................................................. 9
Eight things Leading to Prosperity .................................................................. 10
Four Ways to spend ones Wealth .................................................................... 11
A Wise Mans Duties ......................................................................................... 12
The Right Uses of Wealth ................................................................................. 13
The Wise attain Fame ....................................................................................... 14
Four Things not to be Done .............................................................................. 15
Wickedness................................................................................................................. 16
Six Faults ............................................................................................................ 16
Various Dangers ................................................................................................ 16
Ten Things that should be Done....................................................................... 18
Dhamma ..................................................................................................................... 20
Four Things to Cultivate ................................................................................... 20
Four Well-Said Verses....................................................................................... 21
Merits follow one to the Next World .............................................................. 22
The Priority of Truth ........................................................................................ 23
Truth and Untruth have Different Results ...................................................... 24
The Purification of Mortals .............................................................................. 25
The Path to Heaven ........................................................................................... 25
Four Things leading to Success ........................................................................ 26
Three Things leading to Success ...................................................................... 26
Wise Discrimination .......................................................................................... 27
The Gift of Fearlessness .................................................................................... 27
The Provenance of the Buddhas ....................................................................... 28
Good ........................................................................................................................... 29
The Good Things in Life .................................................................................. 29
True Goodness ................................................................................................... 30
Renouncing the Lesser Good for the Greater ................................................. 30
The Greatest Things .......................................................................................... 31
Four Great Things ............................................................................................. 31
The Rare Things ................................................................................................ 32
Four More Good Things ................................................................................... 32
Overcoming Defilements with their Opposites ............................................... 32
The Dhamma Surpasses All .............................................................................. 33
Various Reciprical Duties ................................................................................. 34
The Great Defilements ...................................................................................... 35
Three Roots of Evil ........................................................................................... 35
The Long Journey in Sasra .......................................................................... 36
Profiting in Neither Way .................................................................................. 36
Advantages ................................................................................................................. 37
Titthyatanasutta
The Discourse about the Belief Systems
AN 3.62 edited and translated by nandajoti Bhikkhu
(revised edition September 2008/2551)
Table of Contents
The Three Belief Systems
Those who Believe in What was Done in the Past
Those who Believe in the Power of God
Those who Believe there is No Cause or Condition
The Buddhas Teaching
The Six Elements
The Six Spheres of Contact
The Eighteen Investigations of Mind
The Four Noble Truths
RTE: Tmni.
RTE: samanugghiyamnni, and similarly throughout.
3
The syntax of these opening lines is not clear, and only through the bracketed addition, giving
causal meaning, can we make good sense. The comm. says: Param-pi gantv ti
cariyaparampar laddhiparampar attabhvaparampar ti etesu ya kici parampara
gantv pi; have come down (means) a tradition (parampar) coming from a teacher, a tradition
coming from a theory, a tradition coming from an individual, whatever tradition has come down
from these.
4
RTE: sabban-ta, and similarly throughout.
5
This was a belief held amongst the Jains (see MN 101). Many Buddhists today hold a similar
view and believe that everything is happening only according to kammavipka, without
allowing for other conditions. The Buddha will show the consequences of this view below and
refute it.
2
1
2
ChS: pathavdhtu.
Sometimes the elements are listed as the first four, and sometimes as the first five.
3
RTE: yan-ta, and similarly throughout.
2
ChS: cakkhu.
This teaching seems to be mentioned only here, and in the commentaries on this discourse,
except when it is quoted from here (as in the commentary to Mlapariyyasutta (MN 1), but it
is enunciated as though it were a well-known teaching.
2
upekkh here is equivalent to adukkhamasukhavedan.
1
2
ChS: seyyathida.
Pahamakathvatthusutta
The First Discourse on the Bases for Talk
AN 10.69 edited and translated by nandajoti Bhikkhu
Eka samaya Bhagav Svatthiya viharati,
At one time the Gracious One was dwelling near Svatth,
Jetavane Anthapiikassa rme.
in Jetas Wood, at Anthapiikas monastery.
Tena kho pana samayena sambahul bhikkh,
Then at that time many monks,
pacchbhatta piaptapaikkant,
after returning from the alms-round after the meal,
upahnaslya sannisinn sannipatit,
assembling together, and sitting in the attendance hall,
anekavihita tiracchnakatha anuyutt viharanti, seyyathida:
dwelt engaged in countless kinds of animal-talk,1 such as:
rjakatha corakatha mahmattakatha,
talk about kings, talk about thieves, talk about ministers,
senkatha bhayakatha yuddhakatha,
talk about armies, talk about dangers, talk about wars,
annakatha pnakatha vatthakatha sayanakatha
talk about food, talk about drinks, talk about clothes, talk about beds,
mlkatha gandhakatha tikatha ynakatha,
talk about garlands, talk about incense, talk about relatives, talk about vehicles,
gmakatha nigamakatha nagarakatha janapadakatha,
talk about villages, talk about towns, talk about cities, talk about states,
itthikatha srakatha visikhkatha kumbhahnakatha,
talk about women, talk about heros, talk about streets, talk about wells,
The list summarises exactly the sort of material the media is full of: the main news (kings,
thieves, ministers, armies, dangers, wars), home news (food, drinks, clothes, beds, relatives,
vehicles), local news (villages, towns, cities, states), entertainment news (garlands, incense,
women, heros), science news (the deceased, diversity, nature, oceans), and the business news
(profit and loss).
The text is a transliteration of the text as found in the Sri Lankan Buddha Jayanti Tripiaka
Series, Vol 14 (Colombo, 1962, reprinted with corrections, 2005).
2
In BJT only Svatthiya is printed.
Prattyasamutpddivibhaganirdeastram
Paiccasamuppddivibhaganiddesasutta
The Discourse giving the Explanation and Analysis
of Conditional Origination from the Beginning
Acknowledgement
I am very grateful again to Rod Bucknell who kindly went through the whole work for
me and made a number of useful suggestions and corrections, which has helped clarify
the presentation of this work.
Prattyasamutpddivibhaganirdeastram1
Paiccasamuppddivibhaganiddesasutta
The Discourse giving the Explanation and Analysis
of Conditional Origination from the Beginning2
Eva may rutam:
Eva me suta:
This I heard:
ekasmin samaye Bhagavn rvasty viharati sma,
eka samaya Bhagav Svatthiya viharati,
3
at one time the Gracious One was dwelling near rvast,
Jetavane Anthapiadasyrme,
Jetavane Anthapiakassa rme,
4
in Jetas Wood, at Anthapiadas monastery,
mahat bhikusaghena srdham-ardhatrayodaabhir-bhikuatai.5
6
mahat bhikkhusaghena saddhi ahatelasehi bhikkhusatehi.
together with a great Community of monks, with twelve-hundred and fifty monks.
Tatra Bhagavn-mantrayate sma:
Tatra (kho) Bhagav (bhikkh) mantesi:
There the Gracious One addressed (the monks, saying):
Prattyasamutpdasya vo bhikava di vo deayiymi vibhaga ca,
Paiccasamuppdassa vo bhikkhave di vo desayissmi vibhaga ca,
I will teach you, monks, about conditional origination from the beginning, and its
analysis,
tac-chuta sdhu ca suhu ca manasikuruta, bhiye.
ta sutha sdhuka ca suha ca manasikarotha, bhsissmi.
listen to it, apply your minds thoroughly and well, and I will speak.
Prattyasamutpdasya di katama?
Paiccasamuppdassa di katama?
What is conditional origination from the beginning?
Yad-uta asmin sati ida bhavati, asyotpddidam-utpadyate,
Iti imasmi sati ida hoti, imassuppd ida uppajjati,
This being so that is, beginning with the arising of this that arises,
yad-uta: avidypratyay saskr,
yad-ida: avijjpaccay sakhr,
thus: because of ignorance there are (volitional) processes,
saskrapratyaya vijnam,
sakhrapaccay via,
because of (volitional) processes: consciousness,
vijnapratyaya nmarpam,
viapaccay nmarpa,
because of consciousness: mind and body,
nmarpapratyaya ayatanam,
nmarpapaccay sayatana,
because of mind and body: the six sense-spheres,
ayatanapratyaya spara,
sayatanapaccay phasso,
because of the six sense-spheres: contact,
sparapratyay vedan,
phassapaccay vedan,
because of contact: feeling,
vedanpratyay t,
vedanpaccay tah,
because of feeling: craving,
tpratyayam-updnam,
tahpaccay updna,
because of craving: attachment,
updnapratyayo bhava,
updnapaccay bhavo,
because of attachment: continuation,
bhavapratyay jti,
bhavapaccay jti,
because of continuation: birth,
This sentence reads: Avidypratyay saskr katame in the original, but this seems to be a
scribal error. Another possibility is that it should read: Avidypratyay saskr iti
saskr katame.
Idam-avocad-Bhagavn,
Idam-avoca Bhagav,
The Gracious One said this,
ttamanasas-te bhikavo Bhagavato bhitam-abhyanandan.
attaman te bhikkhavo Bhagavato bhsita abhinanda.
and those monks were uplifted and greatly rejoiced in the Gracious Ones words.
Prattyasamutpddivibhaganirdeastra Samptam
Paiccasamuppddivibhaganiddesasutta Samatta
The Discourse giving the Explanation and Analysis
of Conditional Origination from the Beginning is Complete
Four Rarities
Cattrome, gahapati, dhamm ih kant manp dullabh lokasmi.
(There are) these four things, householder, which are wished for, agreeable, pleasing,
and rare in the world.
Katame cattro?
Which four?
Bhog me uppajjantu sahadhammen, ti
May wealth arise to me in a righteous way,
aya pahamo dhammo iho kanto manpo dullabho lokasmi.
this is the first thing wished for, agreeable, pleasing, and rare in the world.
Bhoge laddh sahadhammena yaso ma abbhugacchatu
The wealth that has been gained in a righteous way, may it bring fame for me
saha thi saha upajjhyeh, ti,
and for my relatives and preceptors,
aya dutiyo dhammo iho kanto manpo dullabho lokasmi.
this is the second thing wished for, agreeable, pleasing, and rare in the world.
The text for this discourse is a transliteration of the Sinhalese Buddha Jayanti edition (1962,
reprinted 2005).
Four Proficiencies
Imesa kho, gahapati, catunna dhammna,
o
To the attainment of these four things, householder,
ihna kantna manpna dullabhna lokasmi,
(which are) wished for, agreeable, pleasing, and rare in the world,
cattro dhamm pailbhya savattanti.
four (more) things lead.
Katame cattro?
Which four?
Saddhsampad, slasampad, cgasampad, pasampad.
Proficiency in faith, proficiency in virtue, proficiency in generosity, proficiency in
wisdom.
Katam ca, gahapati, saddhsampad?
Now what, householder, is proficiency in faith?
Idha, gahapati, Ariyasvako saddho hoti, saddahati Tathgatassa bodhi:
Here, householder, a Noble Disciple has faith, he believes in the Awakening of the
Realised One (thus):
Iti pi so Bhagav Araha Sammsambuddho,
Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,
vijjcaraasampanno Sugato lokavid,
the one endowed with understanding and good conduct, the Fortunate One, the one
who understands the worlds,
anuttaro purisadammasrath,
the unsurpassed guide for those people who need taming,
Satth devamanussna Buddho Bhagav ti.
the Teacher of gods and men, the Buddha, the Gracious One.
Aya vuccati, gahapati, saddhsampad.
This, householder, is said to be proficiency in faith.
2
3
The fours factors that follow below are the last four factors of the hinderences (nvaraa),
which makes it appear that excessive greed and avarice is being used as a synonym for
kmacchanda, sensual desire, here.
6
7
Khuddakapha
(Khuddakanikya 1)
1: Saraagamana
Going for Refuge
Buddha saraa gacchmi
I go to the Buddha for refuge
Dhamma saraa gacchmi
I go to the Dhamma for refuge
Sangha saraa gacchmi
I go to the Sangha for refuge
Dutiyam-pi Buddha saraa gacchmi
For a second time I go to the Buddha for refuge
Dutiyam-pi Dhamma saraa gacchmi
For a second time I go to the Dhamma for refuge
Dutiyam-pi Sangha saraa gacchmi
For a second time I go to the Sangha for refuge
Tatiyam-pi Buddha saraa gacchmi
For a third time I go to the Buddha for refuge
Tatiyam-pi Dhamma saraa gacchmi
For a third time I go to the Dhamma for refuge
Tatiyam-pi Sangha saraa gacchmi
For a third time I go to the Sangha for refuge
2: Dasasikkhpadni
The Ten Training Rules
i. Ptipt veramasikkhpada samdiymi
I undertake the training rule of refraining from killing living creatures
ii. Adinndn veramasikkhpada samdiymi
I undertake the training rule of refraining from taking what has not been given
iii. Abrahmacariy veramasikkhpada samdiymi
I undertake the training rule of refraining from unchastity
iv. Musvd veramasikkhpada samdiymi
I undertake the training rule of refraining from false speech
v. Surmerayamajjapamdahn veramasikkhpada samdiymi
I undertake the training rule of refraining from liquor, wines, or intoxicants which
cause heedlessness.
vi. Viklabhojan veramasikkhpada samdiymi
I undertake the training rule of refraining from eating at the wrong time
vii. Naccagtavditaviskadassan veramasikkhpada
I undertake the training rule of refraining from dances, songs, music, and watching
shows
viii. Mlgandhavilepanadhraamaanavibhsanahn
I undertake the training rule of refraining from adorning or
veramasikkhpada samdiymi
ornamenting (myself) by wearing garlands, scents, or ointments
ix. Uccsayanamahsayan veramasikkhpada samdiymi
I undertake the training rule of refraining from lofty or grand beds
x. Jtarparajatapaiggaha veramasikkhpada samdiymi
I undertake the training rule of refraining from accepting gold or money
3: Dvattiskra
The Thirty Two Fold Nature
Atthi imasmi kye:
There are in this body:
kes, lom, nakh, dant, taco,
hairs of the head, body hairs, nails, teeth, skin,
masa, nahru, ahi, ahimij, vakka,
flesh, sinews, bones, bone-marrow, kidneys,
hadaya, yakana, kilomaka, pihaka, papphsa,
heart, liver, pleura, spleen, lungs,
anta, antagua, udariya, karsa,
intestines, mesentery, undigested food, excrement,
pitta, semha, pubbo, lohita, sedo, medo,
bile, phlegm, pus, blood, sweat, fat,
assu, vas, kheo, singhnik, lasik, mutta,
tears, grease, spit, mucus, synovic fluid, urine,
matthake matthalungan-ti.
and the brain in the head.
4: Kumrapaha
The Questions to the Boy
Eka nma ki?
What is said to be one?
Nma-ca rpa-ca.
Mind and body.
Ti nma ki?
What is said to be three?
Tisso vedan.
The three feelings.
Cattri ariyasaccni.
The four noble truths.
Pacupdnakkhandh.
The five constituent groups (of mind and body) that
provide fuel for attachment.
Satta Bojjhang.
The seven factors of Awakening.
Nava sattvs.
The nine abodes of beings.
5: Mangalasutta
The Discourse on the Blessings
Eva me suta:
This is what I heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatthi
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho aatar devat abhikkantya rattiy,
Then a certain god, at the end of the night,
abhikkantava kevalakappa Jetavana obhsetv,
having lit up the whole of Jetas Wood with his surpassing beauty,
yena Bhagav tenupasankami,
approached the Gracious One,
upasankamitv Bhagavanta abhivdetv ekam-anta ahsi.
and after approaching and worshipping the Gracious One, he stood on one side.
Ekam-anta hit kho s devat Bhagavanta gthya ajjhabhsi:
While standing on one side that god recited this verse to the Gracious One:
Bah dev manuss ca mangalni acintayu
Many are the gods and the men who have thought about the blessings
kankhamn sotthna: brhi mangalam-uttama. [1]
hoping for safety: now please say what is a supreme blessing.
Asevan ca blna, paitna-ca sevan,
Not associating with fools, with the wise associating,
pj ca pjanyna: eta mangalam-uttama. [2]
honouring those worthy of honour: this is a supreme blessing.
Pairpadesavso ca, pubbe ca katapuat,
Living in a suitable place, formerly having done good deeds,
attasammpaidhi ca: eta mangalam-uttama. [3]
having the right aspiration for oneself: this is a supreme blessing.
Bhusacca-ca sippa-ca, vinayo ca susikkhito,
Having great learning and craft, being disciplined and well trained,
6: Ratanasutta
The Discourse on the Treasures
Yndha bhtni samgatni,
Whatever beings have come together here,
Bhummni v yni va antalikkhe,
whether of the earth or in the firmament,
sabbe va bht suman bhavantu,
may the minds of all those beings be happy,
atho pi sakkacca suantu bhsita. [1]
and may they listen carefully to what is said.
Tasm hi bht nismetha sabbe,
Therefore, all of you beings, be attentive,
metta karotha mnusiy pajya,
be friendly towards this generation of men,
div ca ratto ca haranti ye bali,
they who bring offerings by day and by night,
tasm hi ne rakkhatha appamatt. [2]
as they are heedful please protect them.
Ya kici vitta - idha v hura v
Whatever riches there are - here or hereafter
saggesu v - ya ratana pata
or in the heavens - that excellent treasure
na no sama atthi Tathgatena is not equal unto the Realised One -
7: Tirokuasutta
The Beyond the Walls Discourse
Tirokuesu tihanti, sandhisighakesu ca,
They stand beyond the walls, and at the junctions and crossroads,
dvrabhsu tihanti, gantvna saka ghara. [1]
they stand at the door-posts, having come to their (former) homes.
Pahte annapnamhi, khajjabhojje upahite,
But when abundant food and drink, both staple and non-staple, is prepared,
na tesa koci sarati sattna kammapaccay. [2]
no one remembers these beings, because of their (past unwholesome) deeds,
Eva dadanti tna ye honti anukampak,
Thus those who are compassionate give to their (departed) relatives,
suci pata klena, kappiya pnabhojana. [3]
at the right time, pure, excellent, suitable drink and food.
Ida vo tina hotu, sukhit hontu tayo!
(thinking:) May this go to our relatives, may our relatives be happy!
Te ca tattha samgantv, tipet samgat [4]
Those who have gathered, the departed relatives who have assembled
pahute annapnamhi, sakkacca anumodare:
around the food and drink, respectfully offer their thanks:
Cira jvantu no t! Yesa hetu labhmase, [5]
(saying:) May our relatives live long! Those to whom we owe this gain,
amhka-ca kat pj, dyak ca anipphal!
for we have been honoured, those who give are not without reward!
Na hi tattha kas atthi, gorakkh ettha na vijjati, [6]
For in that place there is no ploughing, and cattle-rearing is not found there,
vaijj tdis n atthi, hiraena kayakkaya.
similarly there is no trading, or buying and selling of gold.
Ito dinnena ypenti, pet klakat tahi. [7]
The departed in that place, who have died, (have to) subsist on gifts.
8: Nidhikaasutta
The Discourse on the Amount of Savings
Nidhi nidheti puriso gambhre odakantike:
A man stores his savings in a deep pit close to water (thinking) :
Atthe kicce samuppanne atthya me bhavissati, [1]
When a duty or need has arisen it will be there to help me,
rjato v duruttassa, corato pitassa v,
to free me from a king if slandered, or from molestation
iassa v pamokkhya, dubbhikkhe padsu v.
from a thief, or from a debt, or famine, or accident.
Etad-atthya lokasmi nidhi nma nidhyati. [2]
For this kind of help, savings are stored up in the world.
Tva sunihito santo gambhre odakantike,
Although it is well stored in a deep pit, close to water,
na sabbo sabbad eva tassa ta upakappati, [3]
still, it cannot help him in all things on every occasion,
nidhi v hn cavati, sa v ssa vimuyhati,
for perhaps those savings are removed from that place, or he forgets the signs
(telling where they lie),
ng v apanmenti, yakkh v pi haranti na, [4]
or ngas take them away, or yakkhas carry them off,
appiy v pi dyd uddharanti apassato,
or the heirs he dislikes extract them unseen,
yad puakkhayo hoti sabbam-eta vinassati. [5]
and when his merit comes to an end all of it will be destroyed.
Yassa dnena slena, sayamena damena ca,
But that woman or man who through giving, virtue,
nidh sunihito hoti, itthiy purisassa v, [6]
restraint, and self-control has well stored up his savings,
cetiyamhi va Sanghe v, puggale atithsu v,
(placing them) in a shrine, or in the Sangha, or in an individual, or a guest,
mtari pitari v pi, atho jehamhi bhtari, [7]
or in his mother or father, also in an elder brother,
9: Mettasutta
The Discourse on Friendliness Meditation
Karayam-atthakusalena, yan-ta santa pada abhisamecca:
What should be done by one skilful in good, who has comprehended the state of
peace:
sakko uj ca sj ca, suvaco c assa mudu anatimn, [1]
he ought to be able, straight, and upright, easy to speak to, meek, without conceit,
santussako ca subharo ca, appakicco ca sallahukavutti,
satisfied (with little), easy to support, free from duties, and light in living,
santindriyo ca nipako ca, appagabbho kulesu ananugiddho, [2]
with faculties at peace, prudent, not forward, and greedless among the families,
na ca khudda samcare kici yena vi pare upavadeyyu.
he should not do the slightest thing whereby others who are wise might find fault
(with him).
Sukhino v khemino hontu, sabbe satt bhavantu sukhitatt! [3]
(May all beings) be happy and secure, may all beings in their hearts be happy!
Ye keci pabht atthi - tas v thvar v anavases,
Whatsoever breathing beings there are - trembling, firm, or any other (beings),
dgh v ye mahant v, majjhim rassak aukathl, [4]
whether they be long or great, of middle size, short, tiny, or of compact (body),
dih v ye va addih, ye ca dre vasanti avidre,
those who are seen, and those who are unseen, those who live far away, those who
are near,
SN 5. Bhikkhunsayutta
The Thematic Discourses about Nuns
nandajoti Bhikkhu
(September, 2011 / 2555)
Table of Contents
Texts
Preface
SN 5.1 aviksutta
SN 5.2 Somsutta
SN 5.3 Kisgotamsutta
SN 5.4 Vijaysutta
SN 5.5 Uppalavasutta
SN 5.6 Clsutta
SN 5.7 Upaclsutta
SN 5.8 Ssupaclsutta
SN 5.9 Selsutta
SN 5.10 Vajirsutta
Texts
BJT: Sri Lankan edition, from the Buddha Jayanti Tripitaka Series, Volume XIII
(Colombo, 1976/2519, reprinted with corrections 2005).
Thai: Thai edition, as found on Budsir for Windows CD-ROM (version 2.0, Bangkok,
1996).
ChS: Burmese edition, as found on the Chaha Sagyana CD-ROM (version 3,
Igatpuri, no date, but = 1999).
PTS: European edition, The Sagthavagga, ed. G. A. Somaratne, (Oxford, 1998).
Comm: Sagthvagga-ahakath, as found on the Chaha Sagyana CD-ROM
(version 3, Igatpuri, no date, but = 1999).
Preface
In preparing this text and translation for publication I have divided it into a number
of versions. In the Buddhist Texts and Studies section will be found the Pi Text
together with the variant readings. This is a more technical work dealing with the
establishment of the text.
In the Texts and Translations section I present the full Text and Translation with
annotations which help to explain matters that may not be clear from the text itself. I
have therefore translated the Commentary, such as it is, in its entirety, which will at
least give students some idea of what a Commentary is like.
In the English section there is the Translation Only, with somewhat less notes than in
the Text and Translations section, which is intended for the casual reader who wants
a reliable translation but is not interested in the technical matters concerning the
original text itself.
I have also recorded both the English translation and the Pi text, which are
available on their respective pages; and can also be accessed separately on the Audio
page.
The establishment of the text involved no great difficulties, and the variations are
minor for the most part. Wherever necessary I have indicated why I preferred a
reading, or what the relationship of the alternative reading is to the text, although
there is sometimes extra information in this regard in the Text and Translation
version.
I have filled in the ellipses found in the original as I believe they would have been
done by the recitor (bhaka) during recital. Where ellipsis should be marked is very
fluid between the different editions, which perhaps indicates that it was a matter for
the scribe to decide, rather than a strict textual tradition.
nandajoti Bhikkhu
September 2011
SN 5. Bhikkhunsayutta
The Thematic Discourses about Nuns
SN 5.1 aviksutta
The Discourse about avik
162. Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatth
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho avik bhikkhun, pubbahasamaya nivsetv,
Then the nun avik,1 having dressed in the morning time,
pattacvaram-dya, Svatthi piya pvisi.
after picking up her bowl and robe, was entering Svatth for alms.
Svatthiya piya caritv, pacchbhatta piaptapaikkant,
After walking for alms in Svatth, and returning from the alms-round after the
meal,
yena Andhavana tenupasakami vivekatthin.
she approached the Blind Mans Wood2 seeking for seclusion.
Atha kho Mro ppim
Then the Wicked Mra
3
4
SN 5.2 Somsutta
The Discourse about Som
163. Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatth
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho Som bhikkhun, pubbahasamaya nivsetv,
Then the nun Som, having dressed in the morning time,
pattacvaram-dya, Svatthi piya pvisi.
after picking up her bowl and robe, was entering Svatth for alms.
Svatthiya piya caritv, pacchbhatta piaptapaikkant,
After walking for alms in Svatth, and returning from the alms-round after the
meal,
yena Andhavana tenupasakami divvihrya,
she approached the Blind Mans Wood to pass the day,
Andhavana ajjhogahetv,
and having entered Blind Mans Wood,
aatarasmi rukkhamle divvihra nisdi.
she sat down at the root of a certain tree to pass the day.
5
8
9
SN 5.3 Kisgotamsutta
The Discourse about Kisgotam
164. Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatth
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
10
13
Comm: Kisgotam ti, appamasalohitatya kis, Gotam ti panass nma. Pubbe kira
Svatthiya ekasmi kule astikoidhana sabba agr va jta. Kuumbiko agrajtni
anharitv: Avassa koci puav bhavissati, tassa puena puna pkatika bhavissat. ti
Suvaahiraassa ciyo pretv, pae hapetv sampe nisdi. Athek duggatakulassa
dht: Ahamsaka gahetv, druska harissm, ti vthi gat ta disv kuumbika
ha: pae tva dhana ettaka, gehe kittaka bhavissat? ti Ki disv amma eva
kathes? ti Ima hiraasuvaan!-ti So: Puavat es bhavissat. ti Tass
vasanahna pucchitv, pae bhaa paismetv, tass mtpitaro upasakamitv evamha: Amhka gehe vayappatto drako atthi, tasseta drika deth ti. Ki Smi
duggatehi saddhi kei karos ti? Mittasanthavo nma duggatehi pi saddhi hoti, detha
na, Kuumbasmin bhavissat, ti na gahetv ghara nesi. S savsam-anvya putta
vijt. Putto padas hianakle klam-aksi. S duggatakule uppajjitv, mahkula gantv
pi: Puttavinsa pattmh. ti Uppannabalavasok, puttassa sarrakicca vretv, ta
matakaevara dya nagare vippalapant carati. Ekadivasa mahatiy Buddhavthiy
Dasabalassa santika gantv: Puttassa me arogabhvatthya bhesajja detha Bhagav ti
ha. Gaccha Svatthi hiitv, yasmi gehe matapubbo natthi, tato siddhatthaka hara,
puttassa te bhesajja bhavissat. ti S nagara pavisitv, dhuragehato pahya, Bhagavat
vuttanayena gantv, siddhatthaka ycant ghare ghare, Kuto tva evarpa ghara
passissas? ti vutt. Katipayni gehni hiitv: Sabbesam-pi kirya dhammat, na
mayha puttassev. ti Slya chava chaetv pabbajja yci. Satth: ima pabbjet
ti bhikkhuni-upassaya pesesi. S khuragge yeva Arahatta ppui. Ima Theri sandhya:
Atha kho Kisgotam... ti vutta; Kisgotam, because of having little flesh and blood she
was called thin (Kis), Gotam is her (clan) name. In the past it seems in a certain family in
Svatth having 80,000 in wealth it all turned to ashes. The head of the family, having not
thrown away those ashes (thought): Inevitably there will be some merit (remaining), and it
will be possible to restore (the wealth) through that merit. Having filled golden coloured
vessels (with the ashes), and set them up in the market, he sat down close by. Then a certain
poor family's daughter (thinking): Having got a halfpenny, I can carry away some wood and
vegetables, while going along the road said this to the head of the family: You have so much
wealth in the market, how much will there be in the home? Having seen what, dear girl, do
you speak thus? This is pure gold! He (thought): She must be endowed with merit.
Having asked the place she was living, and set in order his goods at the market, he
approached her mother and father and said this: In our house there is a young boy growing
up, give her to this boy. Why, Master, do you play with poor people (like us)? (I am)
known as an intimate friend to the poor, give her, and she will be the wife of the head of the
family, and having taken her he led her to the house. After intercourse she became one who
had borne a son. The son, at one time when he was wandering around on foot, died. Having
been born in a poor family, she went to the great family (and said): My son has come to
destruction. Being overcome by grief, she put aside the duties to her son's body, and took his
dead body and roamed about wailing in the city. One day, having drawn close to the Buddha,
the One of Ten Powers, on the highway: She said: My son has fallen ill, give some medicine,
Gracious One. Go, and having wandered in Svatth, from a house where there has formerly
been no deaths, bring a mustard seed, and that will be medicine for your son. She entered the
city, and beginning from the nearest house, she went in accordance with the Gracious Ones
words, begging for mustard seed from house to house, Where will you find such a house?
they said. Having wandered to several homes (she understood): It seems to be a general rule
everywhere (that people die), not only my son. Having left the corpse in a shed she asked for
the going-forth. The Teacher sent her to the nunnery and said: Give her the going-forth. In
the razor hall itself (while they were still giving her the going-forth) she attained Worthiness.
In connection with this Elder: Then Kisgotam... was said.
14
15
SN 5.4 Vijaysutta
The Discourse about Vijay
165. Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatth
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho Vijay bhikkhun, pubbahasamaya nivsetv,
Then the nun Vijay, having dressed in the morning time,
pattacvaram-dya, Svatthi piya pvisi.
after picking up her bowl and robe, was entering Svatth for alms.
Svatthiya piya caritv, pacchbhatta piaptapaikkant,
After walking for alms in Svatth, and returning from the alms-round after the
meal,
yena Andhavana tenupasakami divvihrya,
she approached the Blind Mans Wood to pass the day,
Andhavana ajjhogahetv,
and having entered Blind Mans Wood,
aatarasmi rukkhamle divvihra nisdi.
she sat down at the root of a certain tree to pass the day.
Atha kho Mro Ppim
Then the Wicked Mra
Vijayya bhikkhuniy bhaya chambhitatta lomahasa uppdetukmo,
desiring to give rise to fear, terror, and horror in the nun Vijay,
samdhimh cvetukmo, yena Vijay bhikkhun tenupasakami,
desiring to drive her out of concentration, approached the nun Vijay,
upasakamitv Vijaya bhikkhuni gthya ajjhabhsi:
and after approaching he addressed the nun Vijay with a verse:
Dahar tva rpavat, aha-ca daharo susu,
You are a beautiful maiden, and I am a youthful man,
21
SN 5.5 Uppalavasutta
The Discourse about Uppalava
166. Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatth
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho Uppalava bhikkhun, pubbahasamaya nivsetv,
Then the nun Uppalava, having dressed in the morning time,
pattacvaram-dya, Svatthi piya pvisi.
after picking up her bowl and robe, was entering Svatth for alms.
26
30
32
Comm: idhgat tdisik bhaveyyun-ti yath tva idhgat kici santhava v sineha v
na labhasi, evam-eva te pi tay va sadis bhaveyyu; (if) such a character were to come
here means there is no affection or love found for anyone of such a character, thus they
would (all) be the same to her.
33
Comm: pakhumantarikyan-ti dvinna akkhna majjhe nsavase pi tihanti ma na
passasi; between (your) eyelashes means on the bridge of (your) nose, between (your) two
eyes, I will stand, and you will not (be able to) see me.
SN 5.6 Clsutta
The Discourse about Cl
167. Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatth
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho Cl bhikkhun, pubbahasamaya nivsetv,
Then the nun Cl, having dressed in the morning time,
pattacvaram-dya, Svatthi piya pvisi.
after picking up her bowl and robe, was entering Svatth for alms.
Svatthiya piya caritv, pacchbhatta piaptapaikkant,
After walking for alms in Svatth, and returning from the alms-round after the
meal,
yena Andhavana tenupasakami divvihrya,
she approached the Blind Mans Wood to pass the day,
Andhavana ajjhogahetv,
and having entered Blind Mans Wood,
aatarasmi rukkhamle divvihra nisdi.
she sat down at the root of a certain tree to pass the day.
Atha kho Mro Ppim yena Cl bhikkhun tenupasakami,
Then the Wicked Mra approached the nun Cl,
34
35
SN 5.7 Upaclsutta
The Discourse about Upacl
168. Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatth
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho Upacl bhikkhun, pubbahasamaya nivsetv,
Then the nun Upacl, having dressed in the morning time,
pattacvaram-dya, Svatthi piya pvisi.
after picking up her bowl and robe, was entering Svatth for alms.
Svatthiya piya caritv, pacchbhatta piaptapaikkant,
After walking for alms in Svatth, and returning from the alms-round after the
meal,
yena Andhavana tenupasakami divvihrya,
she approached the Blind Mans Wood to pass the day,
Andhavana ajjhogahetv,
and having entered Blind Mans Wood,
aatarasmi rukkhamle divvihra nisdi.
she sat down at the root of a certain tree to pass the day.
Atha kho Mro Ppim yena Upacl bhikkhun tenupasakami,
Then the Wicked Mra approached the nun Upacl,
upasakamitv Upacla bhikkhuni etad-avoca:
and after approaching he said this to the nun Upacl:
Kattha nu tva, bhikkhuni, uppajjitukm? ti
Where would you, nun, like to be reborn?
Na khvha, vuso, katthaci uppajjitukm. ti
There is nowhere, friend, I would like to be reborn.
39
SN 5.8 Ssupaclsutta
The Discourse about Ssupacl
169. Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatth
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho Ssupacl bhikkhun, pubbahasamaya nivsetv,
Then the nun Ssupacl, having dressed in the morning time,
pattacvaram-dya, Svatthi piya pvisi.
after picking up her bowl and robe, was entering Svatth for alms.
Svatthiya piya caritv, pacchbhatta piaptapaikkant,
After walking for alms in Svatth, and returning from the alms-round after the
meal,
yena Andhavana tenupasakami divvihrya,
she approached the Blind Mans Wood to pass the day,
Andhavana ajjhogahetv,
and having entered Blind Mans Wood,
aatarasmi rukkhamle divvihra nisdi.
she sat down at the root of a certain tree to pass the day.
Atha kho Mro Ppim yena Ssupacl bhikkhun tenupasakami,
Then the Wicked Mra approached the nun Ssupacl,
upasakamitv Ssupacla bhikkhuni etad-avoca:
and after approaching he said this to the nun Ssupacl:
Kassa nu tva, bhikkhuni, psaa roces? ti
Which heresy, nun, are you pleased with?
Na khvha, vuso, kassaci psaa rocem. ti
I am not pleased, friend, with any heresy.
43
Comm: sama viya dissas ti samaisadis dissasi; as you look like an ascetic means you
look the same as an ascetic.
44
Comm: kim-iva carasi momh ti ki kra momh viya carasi? why (then) do you live
like a fool? means why, for what reason, do you live like a fool?
45
Comm: ito bahiddh ti imamh Ssan bahi; outside of this means outside of this Teaching.
46
Comm: psa ent ti psa, sattna cittesu dihipsa khipant ti attho. Ssana
pana pse moceti tasm psao ti na vuccati, ito bahiddh yeva psa honti; caught in a
snare they are heretics, the meaning is these beings have fallen into a snare of views in their
minds. But the (Buddha's) Teaching is free from snares therefore it is not called a heresy,
outside of this there are surely heretics. This is a play on words deriving psaa (heresy)
from psa (snare), which hardly works in translation.
47
Comm: pasdant ti sasdanti lagganti; stuck fast means sinking down, getting attached.
48
Comm: idni ka nu uddissa mus? ti paha kathent atthi Sakyakule jto ti dimha; now speaking in answer to on whose account was your head shaved? born in the
Sakya family and so on was said.
49
Comm: tattha sabbbhibh ti sabbni khandhyatanadhtubhavayonigati-dni abhibhavitv
hito; herein Lord of all means he stands having overcome all destinations, realms or states
involving the constituents, the sense spheres or the elements.
50
Comm: Maraamrdayo nudi nhar ti Mranudo; expelling, driving away Mra as death
and so on he is dispelling Mra.
51
Comm: sabbatthamaparjito ti sabbesu rgdsu v Mrayuddhe v ajito; undefeated in
every place means he is undefeated in the war with Mra or (undefeated) by all the passions
and so on.
52
Comm: sabbattha mutto ti sabbesu khandhdsu mutto; free from all things means free from
all constituents and so on.
53
Comm: asito ti tahdihinissayena anissito; independent means independent of the
dependence on craving and views.
SN 5.9 Selsutta
The Discourse about Sel
170. Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatth
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho Sel bhikkhun, pubbahasamaya nivsetv,
Then the nun Sel, having dressed in the morning time,
pattacvaram-dya, Svatthi piya pvisi.
after picking up her bowl and robe, was entering Svatth for alms.
Svatthiya piya caritv, pacchbhatta piaptapaikkant,
After walking for alms in Svatth, and returning from the alms-round after the
meal,
yena Andhavana tenupasakami divvihrya,
she approached the Blind Mans Wood to pass the day,
Andhavana ajjhogahetv,
and having entered Blind Mans Wood,
aatarasmi rukkhamle divvihra nisdi.
she sat down at the root of a certain tree to pass the day.
54
56
57
SN 5.10 Vajirsutta
The Discourse about Vajir
171. Eva me suta:
Thus I have heard:
eka samaya Bhagav Svatthiya viharati
at one time the Gracious One was dwelling near Svatth
Jetavane Anthapiikassa rme.
at Anthapiikas grounds in Jetas Wood.
Atha kho Vajir bhikkhun, pubbahasamaya nivsetv,
Then the nun Vajir, having dressed in the morning time,
pattacvaram-dya, Svatthi piya pvisi.
after picking up her bowl and robe, was entering Svatth for alms.
58
60
(Dhammacakkappavattanasutta)
(The Discourse that Set
the Dhamma Wheel Rolling)
from Vin. Mv 1 edited and translated by nandajoti Bhikkhu
The Middle Way
...atha kho Bhagav pacavaggiye bhikkh mantesi:
...then the Gracious One addressed the group-of-five monks, saying:
Dveme bhikkhave ant pabbajitena na sevitabb,
There are these two extremes, monks, that one who has gone forth ought not to
associate with,
yo cya: kmesu kmasukhalliknuyogo,
which is this: devotion to the pleasure and happiness in sense pleasures,
hno, gammo, pothujjaniko, anariyo, anatthasahito;
which is low, vulgar, worldly, ignoble, and not connected with the goal;
yo cya: attakilamathnuyogo,
and this: devotion to self-mortification,
dukkho, anariyo, anatthasahito.
which is painful, ignoble, and not connected with the goal.
Ete te bhikkhave ubho ante anupagamma, majjhim paipad
Not having approached either of these two extremes, monks, the middle practice
Tathgatena abhisambuddh, cakkhukara, akara,
was awakened to by the Realised One, which produces vision, produces knowledge,
upasamya abhiya Sambodhya Nibbnya savattati.
and which leads to peace, deep knowledge, Complete Awakening, and Nibbna.
Katam ca s bhikkhave majjhim paipad,
Now what is this middle practice, monks,
Tathgatena abhisambuddh, cakkhukara, akara,
that was awakened to by the Realised One, which produces vision, produces knowledge,
upasamya abhiya Sambodhya Nibbnya savattati?
and which leads to peace, deep knowledge, Complete Awakening, and Nibbna?
Realisation
i. Ida dukkha ariyasaccan-ti This is the noble truth of suffering me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom arose, understanding arose, light arose.
Ta kho pan ida dukkha ariyasacca parieyyan-ti Now that to which this is the noble truth of suffering refers (i.e. suffering itself) ought
to be fully known me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom arose, understanding arose, light arose.
Ta kho pan ida dukkha ariyasacca paritan-ti Now that to which this is the noble truth of suffering refers has been fully known me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom arose, understanding arose, light arose.
ii. Ida dukkhasamudaya ariyasaccan-ti This is the noble truth of the arising of suffering me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom arose, understanding arose, light arose.
[Dharmacakrapravartanastram]
[The Discourse that Set the Dharma-Wheel Rolling]
Acknowledgement
I am very grateful again to Rod Bucknell who kindly went through the whole work for me and made
a number of useful suggestions and corrections, which has helped me to correct and clarify the
presentation of this work.
Introduction
note that in August of 2009 I have expanded the original text and translation of the verses only
to include a text and translation of the Nidna and the Stra also.
The following text has been established through a comparison of S. Lefmans edition of Lalitavistara
of 1902 with P. L. Vaidyas edition of 1958. Both are published in Devangar script. For a few verses
I have also consulted F. Edgertons edition in his Buddhist Hybrid Sanskrit Reader of 1953. An
invaluble resource has been the same authors Buddhist Hybrid Sanskrit Dictionary also published in
1953.
The discourse and verses that are reproduced below come as the culmination of the text known as the
Lalitavistara (An Elaboration of the Play [of the Buddha]), a Vaiplyastra that is one of the central
texts of the Mahyna, which was probably finalised in the first centuries of the Common Era.
According to Nariman1 it is based on a text that originally belongs to the Sarvstivd school.
The stra follows the Bodhisattv from his decision to leave the Tuita Heaven, though his birth,
going-forth, and Awakening and ends with his teaching what would be known as the
Dharmacakrapravartanastra. Here I have included the Meeting at ipatana, which is much the same
as the parallel story found in the Pi Vinayapiaka, then the Discourse itself, which also is very close
to the Pi version, but with some interesting variations which I have recorded in the notes, and the
verses that follow, which offer an alternative ending to the first teaching.
The verses add additional teachings to that outlined by that discourse, including the teachings on
impermanence, emptiness, conditional origination, and the selfless nature of all phenomena, and so it
constitutes a summary of the teaching, which is well worth a greater audience than it has so far
received.
A number of the verses are quite obscure, and I have noted these in the text which follows in the hope
that someone will be able to enlighten me on these matters. I have added the metrical markers and
shown by the use of breves how I believe the text needs to be scanned, as this clearly shows that
underneath the Sanskritisation of the text lie ancient verses written in a kind of Prkt that cannot be
too far removed from the original dialect(s). This therefore reveals that although the text has received
great elaboration at the hands of its redactors there is still an ancient core that must have been passed
down in Buddhist monastic circles from the earliest times.
nandajoti Bhikkhu
August, 2009
[patanasagamanam]
[1: The Meeting at ipatana]
Iti hi bhikavas-Tathgato nuprvea Janapadacary caran
Thus, monks, the Realised One while walking on walking tour through the (various) States
yena Vras mahnagar tenopasakrmat, upasakramya klyam-eva2 nivsya,
approached the great city of Vras, and after approaching, dressing at the right time,
ptracvaram-dya Vras mahnagar piya prvikat,
3
picking up his bowl and robe, he entered the great city of Vras for alms,
tasy piya caritv, ktabhaktaktya pacd-bhaktapiaptrapratikrnta,
after walking for alms there, when he was returning from the alms-round after the meal,
yena ipatano Mgadvo yena ca pacak bhadravargys-tenopasakrmati sma.
he approached the Deer Park in ipatana and the auspicious group-of-five.
Adrku khalu puna pacak bhadravargys-Tathgata drata evgacchanta
The auspicious group-of-five saw the Realised One coming from afar
dv ca kriybandham-akru:
and after seeing (him) they stopped what they were doing, (and said):
Ea sa yumanta ramao Gautama gacchati sma,
That ascetic Gautama who is coming, friends,
aithiliko bhulika pradhavibhraa.
is loose, given to luxury, has forsaken the striving.
Anena khalvapi taypi tvat-prvikay dukaracaryay
Even when formerly living an austere life
na akita kicid-uttarimanuyadharmd-alam-ryajnadaranaviea skt-kartu,
he was not able to experience for himself a state beyond (ordinary) human beings, a distinction of
what is truly noble knowledge and insight,
ki punar-etarhir-audrikam-hram-haran sukhallikyogam-anuyukto viharan?4
so how now, when he lives with devotion and clinging to bringing in food for the gross material body?
Abhavya khalvea aithiliko bhulika.5
It is unsuitable, he is loose and given to luxury.
Lefman: klpameva.
This detail about first going for alms is absent from the Pi account in the Mahkhandhaka.
4
Lefman: viharann.
5
Lefman: bhuliko.
3
Vaidya: Savidyanta.
Lefman: Gautamti-.
8
Vaidya: cittendhivsayati.
9
Lefman: bhadravargy.
7
10
Text reads: iti hi sarva purvavat, all as before. Here and elsewhere I have filled in the repetitions,
which would normally have been filled in by the bhakas as they were reciting for the audience.
11
Lefman: deayiymyu.
12
Vaidya: avadadhata aham.
13
Lefman: dharmaskt.
14
In Lalitavistara about six pages of text are found here in which the Buddha
decides where to teach, which is followed by many signs and wonders, and a
gathering of the gods from all over the universe who request him to set the
Dharma-Wheel rolling, at which point he sits down and delivers his first
discourse:
[Dharmacakrapravartanastram] 15
[2: The Discourse that Set the Dharma-Wheel Rolling]
Iti hi bhikavas-Tathgato rtry prathame yme tbhvendhivsayati sma,
Then the Realised One, monks, in the first watch of the night agreed (to teach) by keeping silent,
rtry madhyame yme sarajany kath pravartayati sma,
in the middle watch of the night he took delight in what was to be said,
rtry pacime yme pacakn bhadravargyn-mantryaitad-avocat:
in the last watch of the night he addressed the auspicious group-of-five, (saying):
Dvvimau bhikava pravrajitasyntvakramau,
There are these two extremes, monks, that one who has gone forth ought not to descend to,
ya-ca: kmeu kmasukhallik yogo hno grmya prthagjaniko,
which is this: being joined and clinging to the pleasure in sense pleasures, which is low, vulgar,
worldly,
nlam-ryo narthopasahito nyaty brahmacaryya,
not very noble, not connected with the goal, not (helpful) for the spiritual life in the future,
16
15
Lalitavistara Chapter 26 vv.31-75. The title has been given by the present editor based on the
contents. Numbers are given according to Vaidyas edition, Lefmans edition didnt number the
verses.
16
Vaidya: nivide?
17
Vaidya: pratipad tma-.
9
18
Lefman: ya.
Realisation
Iti dukham-iti,
This is suffering,
me bhikava prvam-aruteu dharmeu
to me, monks, regarding these previously unheard-of things
yoniomanasikrd-bahulkrj-jnam-utpanna,
reflecting wisely and practising continuously, knowledge arose,
cakur-utpanna vidyotpann bhrir-utpann,
vision arose, understanding arose, comprehension arose,
medhotpann prajotpann loka prdur-bhta.
intelligence arose, wisdom arose and light became manifest.
19
20
In the Pi version of this discourse the order is somewhat different: knowledge of the truth of
suffering is followed by the thought that it ought to be fully known and then by the realisation that
it has been fully known; similarly with the others.
21
Text reads: sarva prvavad-yvad-loka prdurbhta; all as previously up to light became
manifest.
22
Vaidya: jti .
- this I know.
18
[Dharmacakrapravartanagth] 23
[3: Verses on Setting Rolling the Dharma-Wheel]
Vasantatilak
32
23
Lalitavistara Chapter 26 vv.31-75. The title has been given by the present editor based on the
contents. Numbers are given according to Vaidyas edition, Lefmans edition didnt number the
verses.
24
Kinnara-s are semi-divine like creatures, having a birds body and a humans face, their song is
renowned as being exceptionally beautiful.
25
Lit: a thousand myriads (1,000 x 10,000), which equals ten million (10,000,000); in the next line koi
means ten million, but the repetition sounds awkward in English, so I render it as million.
26
Sad is m.c. = sad.
27
The perfection of truth (satyapramit) is the only perfection the Bodhisattva always maintained
unbroken from the time of his making the vow to become a Buddha.
28
Lefman: -muni.
29
So called because he discovered the truth for himself.
30
We need to read Cakr m.c.
31
We can see here how the Sanskritisation has affected the metre, we really need to read: Cakranityam-adhuva tatha sotagha, or some such. Note that Vaidyas edition always replaces
anusvra with labial -m at the end of a line. It appears though that the manuscripts probably did
have anusvra, which is therefore what is written here. As the matter is trivial no further notice will
be made of it here.
32
We need to read dukha m.c.
18
Atyantadivigat gaganaprak:
Having put aside all extreme views, (it is) as clear as the sky:
36
33
Lefman: Atma?
Nara (lit: a person, a man) and Jva (lit: life or the life-principle) are both used here as an
equivalent of tma, Self.
35
The constituent parts of mind and matter: body, feelings, perceptions, (volitional) processes, and
consciousness.
36
Read -kha khaya- m.c.
34
Sakalpakalpajanitena ayoniena
With the production of various thoughts that are not wise
40
37
46
41
Edgerton: pajalesmi.
Edgerton: Em-ea.
43
Edgerton: pugala.
44
We need to insert hi or some such particle here to complete the metre. It would give the meaning:
...no imagining or doubt is therefore said to be wisdom.
45
We need to scan bhti m.c.
46
Again we can clearly see the Sanskritisation of earlier forms here, for the verse to scan we need to
read sarve bhavga khayakhakhaya, or some such.
47
I am unsure about the translation of these two lines.
42
Ye prva-Buddhacarit suviuddhasattv,
(Only) those who are fully purified beings, who live (like) former Buddhas,
pathy
48
Lefman: nisstn.
With Kauinyas realisation and ordination the third jewel, the Sagha came into being, alongside
the Buddha and the Dharma.
49
pathy
pathy
pathy
pathy
pathy
50
The Vision-of-the-Dharma arises when attaining the Paths and Fruits of sainthood.
I.e. the Brahm gods.
52
Lefman: Dharmacakra pravartane.
53
I.e. they all attained to Stream-Entry (Sotpatti), and were no longer subject to falling into the
lower realms.
51
54
59
[49]
The four main directions (East, South, West, North) and the intermediate directions (South-East,
etc.), above and below.
55
Vaidya: saryante.
56
We have to understand that replacement has taken place in initial position ( >> ) to correct the
metre, this happens a number of times in the verses that follow.
57
We need to read Buddh at to correct the metre.
58
It must mean in other realms of existence, as only one Buddha arises in a world-system at any one
time.
59
We need to read tibhvasthit to correct the metre.
60
Resolution at the beginning of this word replaces one heavy syllable with two light ones.
S.v. uttapta in BHSD for this meaning.
62
The three times referred to are: the truth itself, the necessity for its full realisation and the
realisation of it (see Dhammacakkappavattanasutta elsewhere on this website).
63
The last vowel is light in the absolutive here and in the next line to fit the metre, also elsewhere we
see the same phenomena.
64
Lit: hundred ten-millions (= 1,000,000,000).
61
At this point in Lalitavistara there is a long prose passage which begins with
the Bodhisattv Maitreya asking the Buddha to explain more about the
rolling of the Dharma-Wheel. It begins as a panegyric on the Wheel itself,
and then goes into a long list of titles that the Buddha is known by, which
spans some 14 pages in Lefmans edition, before the verses are taken up
again:
pathy
pathy
ravipul
pathy
pathy
Anyham-aniryham-animittam-alakaa,
Without effort and without leaving off effort, without signs and characteristics,
pathy
pathy
Mymarc svapna ca dakacandra pratrutk A magical mirage, a dream, the moon in the water, an echo
mavipul
65
pathy
Prattyadharma-otram-anucchedam-avata,
The entrance to (understanding) conditionality, which is neither annihilation nor eternalism,
pathy
pathy
pathy
pathy
Astinstivinir-muktam-tmyanair-tmyavarjita,
Free from being and non-being, without Self or non-Self,
pathy
pathy
pathy
66
pathy
pathy
66
67
pathy
pathy
pathy
pathy
pathy
mavipul
pathy
pathy
pathy
pathy
68
There is a play on the sounds naya, anaya, and nyaka here, which does not come across well in the
English.
pathy
pathy
pathy
pathy
pathy
pathy
ravipul
pathy
mavipul
pathy
69
In Lalitavistara (beginning of Chapter 13) these are listed as dna, priyavkya, arthakriy,
samnrthat, giving, lovely speech, beneficial actions, even-handedness.
pathy
pathy
pathy
Sarvalakaasapanna sarvavyajanaobhita,
I am endowed with all the characteristics, resplendent with all the marks,70
pathy
Daabhir-balabhir-balavn-Vairadyavirada,
I am the One Strong with the Ten Strengths, the most Mature of the Mature,
bhavipul
pathy
Ea sakepanirdeo Dharmacakrapravartane,
This is the short explanation of the setting rolling of the Dharma-Wheel,
savipul
pathy
pathy
70
[Utpadyananirudhyanastram]
[The Discourse on Arising and Ceasing]
[The Fourth Recorded Discourse of the Buddha]
from Mahvastu Vol. III pp. 443-9
Acknowledgement
I am very grateful indeed to Rod Bucknell who kindly went through the whole work
for me and made a number of useful suggestions and corrections, especially in regard
to some of the more obscure passages of this discourse.
[Utpadyananirudhyanastram]1
[The Discourse on Arising and Ceasing]
Introduction2
Atha khalu Bhagav Magadheu crik caramo
Then the Gracious One while walking on walking tour amongst the Magadhans
mahat Bhikusaghena srdham-ardhatrayodaabhir-bhikuatai,
with a great Community of Monks, with one thousand two hundred and fifty monks,
yena Magadhn Rjagha nagara tad-anusri,
entered the town of Rjagha of the Magadhans,
tad-anuprpto tatraiva viharati antagirismi Yavane udyne.
and having reached there he lived in the Sapling garden wood on the edge of the
mountain.
Arod-Rj reiyo Bimbisro brhmaasya purohitasya Rjcryasya:
King reiya Bimbisra heard from his brhmaa chaplain and royal teacher:
Bhagav kila Magadheu crik caramo
The Gracious One, it seems, while walking on walking tour amongst the Magadhans
mahat Bhikusaghena srdha trayodaabhikuatairwith a great Community of Monks, with one thousand two hundred and fifty monks,
yena Magadhn Rjagha nagara tad-anusri,
has entered the town of Rjagha of the Magadhans,
tad-anuprptas-tatraiva viharati antagirismi udyne Yavane.
and having reached there he is living in the Sapling garden wood on the edge of the
mountain.
rutv puna anyatara Rjmtyam-mantrayasi:
After hearing (it) he addressed a certain Kings Minister (saying):
Bho bhae Amtya Bhagavato Buddhasya pratyudgamana gamiymi.
Good Minister, I am going out to meet the Gracious One, the Awakened One.
This title is given by the present translator based on the contents on the discourse. It also
occurs in the Saghabhedavastu of the Mlasarvstivdins, contained in the Gilgit
manscripts, and recently Rod Bucknell informed me that it is also preserved in the Chinese
in Stra 62 of the Sarvstivdin Madhyamgama, where it is called (King
Bimbisra welcomes the Buddha).
2
The story in the Introduction is parallel to the story in the Pi Mahkhandhaka, but with
some extra details not found there.
Kim-eva dv Uruvilvavsi
o Having seen what did you, one of Uruvilv,
,
Sounds and forms (rpesu saddesu) are mentioned in the Pi in place of food and drinks.
Apara nu ta devamanuyreha
In what other thing that is good for gods and men
,
Dv muni ntam-anupadhka,5
Having seen the silent saint,6 free of attachments,
,
Akicana sarvabhavev-asakta,
7
(That) nothingness, unattached to the all realms of existence,
,
Ananyathbhvam-ananyaneya,
The Unchangeable, unknown to others,
,
pathy
pathy
pathy
pathy
Andhasya jtmaranusrio,
Blinded, I followed after birth and death,
,
The following verses are not found in the Pi version of the story.
Atyantanihpadam-spe aha
I have attained that Perfect State
, Triubh
Sasrajtmaraa prahya.
After giving up the round of birth and death.
pathy
pathy
pathy
pathy
The Discourse
Atha khalu Bhagav te Mgadhakn brhmaaghapatikn
o
Then the Gracious One presented9 this Dharma talk to the
Dhrmy kath pramaye:
brhmaas and householders from Magadha:
Rpa brhmaaghapataye utpadyati pi nirudhyati pi,
Bodily form, brhmaas and householders, arises and ceases,
vedan utpadyati pi nirudhyati pi,
feeling arises and ceases,
saj utpadyati pi nirudhyati pi,
perception arises and ceases,
saskr utpadyanti pi nirudhyanti pi,
(volitional) processes arise and cease,
vijna utpadyati pi nirudhyati pi.
consciousness arises and ceases.
ryarvako ca brhmaaghapatayo,
The Noble Disciple, brhmaas and householders,
rpa utpdavyayadharmo ti samanupayanto,
contemplating bodily form has the nature to arise and dissolve,
vedan saj saskr vijnam-anityan-ti samanupayati,
contemplates feeling, perception, (volitional) processes, and consciousness are
impermanent,
rpam-anityan-ti samanupayanto,
contemplating bodily form is impermanent,
10
11
12
13
14
This differs from the standard formula, which reads: from the cessation of birth, old age
and death, grief, lamentation, pain, sorrow, and despair (all) cease.
Dutiya[-indriya]vibhagasutta
The Second Discourse giving an Analysis [of the Faculties]
SN 48.10 edited & translated by nandajoti Bhikkhu
Pacimni, bhikkhave, Indriyni. Katamni paca?
(There are), monks, these five Faculties. Which five?
Saddhindriya, Viriyindriya, Satindriya, Samdhindriya, Paindriya.
The Faculty of Faith, the Faculty of Energy, the Faculty of Mindfulness, the Faculty of
Concentration, the Faculty of Wisdom.
***
Katama-ca, bhikkhave, Saddhindriya?
And what, monks, is the Faculty of Faith?
Idha, bhikkhave, ariyasvako saddho hoti, saddahati Tathgatassa Bodhi:
Here, monks, a noble disciple is faithful, he has faith in the Realised Ones Awakening
(thus):
Iti pi so Bhagav Araha Sammsambuddho,
Such is he, the Gracious One, the Worthy One, the Perfect Sambuddha,
vijjcaraasampanno Sugato lokavid,
the one endowed with understanding and good conduct, the Fortunate One, the one who
understands the worlds,
anuttaro purisadammasrath, Satth devamanussna Buddho Bhagav. ti
the unsurpassed guide for those people who need taming, the Teacher of gods and men,
1
the Buddha, the Gracious One.
Ida vuccati, bhikkhave, Saddhindriya.
This, monks, is called the Faculty of Faith.
***
Given the method that is followed with the other faculties below we would really expect the
four Factors of Stream Entry (cattro Sotpattiyagni) to be inserted at this point, but they are
not. In short they comprise perfect confidence in the Buddha (as expressed in the formula
repeated above), the Dhamma (svkkhto...), the Sagha (supaipanno...), and the ability to
maintain their virtuous practices (sla) unbroken.
This part of the definition is identical with the definition of Sammvymo, Right Endeavour,
the 6th step in the Noble Eightfold Path.
This part of the definition is the same as the outline section of the Ways of Attending to
Mindfulness, see the text and translation of Mahsatipahnasutta elsewhere on this website.
It will be noticed that sati is characterised as both the ability to recall, and to pay careful
attention to whatever is arising in consiousness.
This part of the definition is the definition of the four Absorptions (Jhna), which occurs in
many places throughout the discourses.
The previous part of the definition characterises the practice of insight meditation (vipassan),
while this part is identical with the short form of the definition of the Four Noble Truths.
Dakkhivibhagasutta
The Discourse giving the Analysis of Offerings
MN 142 edited & translated by nandajoti Bhikkhu
(January 2008/2551)
Dakkhivibhagasutta - 2
Table of Contents
The Setting
nandas Intercession
The Buddhas Reply
The Fourteen Kinds of Offerings to an Individual
The Seven Kinds of Offerings to a Sagha
The Purification of Offerings
Summary Verse
Dakkhivibhagasutta - 3
The Setting
Eva me1 suta:
Thus I heard:
eka samaya Bhagav Sakkesu viharati Kapilavatthusmi Nigrodhrme.
at one time the Gracious One was dwelling amongst the Sakyas, near to Kapilavatthu, in
2
Nigrodhas Monastery.
Atha kho Mahpajpat3 Gotam nava dussayuga dya
Then Mahpajpat Gotam, having taken a new pair of robes4
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta nisdi.
and after approaching and worshipping the Gracious One, she sat down on one side.
Ekam-anta nisinn kho Mahpajpat Gotam Bhagavanta etad-avoca:
While sitting on one side Mahpajpat Gotam said this to the Gracious One:
Ida me bhante nava dussayuga Bhagavanta uddissa,
This new pair of robes, reverend Sir, is for the Gracious One,
sma kanta sma vyita.
I have cut them myself, I have sewn them myself.
Ta me bhante Bhagav paiggahtu anukampa updy ti.
Please accept this from me, reverend Sir, Gracious One, taking compassion (on me).
Eva vutte, Bhagav Mahpajpati Gotami etad-avoca:
After that was said, the Gracious One said this to Mahpajpat Gotam:
Thai: Evam-me.
Kapilavatthu was the Buddhas home town. Nigrodha was a Sakyan who donated this park to
the Sagha. The Buddha performed the Double Miracle (Yamakapihriya) there on his first
visit to his home town after the Awakening. It was also the place where Mahpajpat Gotam
first requested the foundation of the Bhikkhu order. Later the Buddha would relate the
Vessantarajtaka while living there (source DPPN).
3
ChS: Mahpajpati, and similarly throughout.
4
Dussa literally means cloth, but here has the more specialised meaning of robes.
2
Dakkhivibhagasutta - 4
Saghe Gotami dehi, Saghe te dinne aha-ceva pjito bhavissmi Sagho c ti.
Give them to the Community, Gotam, when you have given them to the Community,
you will have offered them to me and the Community.
Dutiyam-pi kho Mahpajpat Gotam Bhagavanta etad-avoca:
For a second time Mahpajpat Gotam said this to the Gracious One:
Ida me bhante nava dussayuga Bhagavanta uddissa,
This new pair of robes, reverend Sir, is for the Gracious One,
sma kanta sma vyita.
I have cut them myself, I have sewn them myself.
Ta me bhante Bhagav paiggahtu anukampa updy ti.
Please accept this from me, reverend Sir, Gracious One, taking compassion (on me).
Dutiyam-pi kho Bhagav Mahpajpati Gotami etad-avoca:
For a second time the Gracious One said this to Mahpajpat Gotam:
Saghe, Gotami, dehi, Saghe te dinne aha-ceva pjito bhavissmi Sagho c ti.
Give them to the Community, Gotam, when you have given them to the Community,
you will have offered them to me and the Community.
Tatiyam-pi kho Mahpajpat Gotam Bhagavanta etad-avoca:
For a third time Mahpajpat Gotam said this to the Gracious One:
Ida me bhante nava dussayuga Bhagavanta uddissa,
This new pair of robes, reverend Sir, is for the Gracious One,
sma kanta sma vyita.
I have cut them myself, I have sewn them myself.
Ta me bhante Bhagav paiggahtu anukampa updy ti.
Please accept this from me, reverend Sir, Gracious One, taking compassion (on me).
Tatiyam-pi kho Bhagav Mahpajpati Gotami etad-avoca:
For a third time the Gracious One said this to Mahpajpat Gotam:
Saghe, Gotami, dehi, Saghe te dinne aha-ceva pjito bhavissmi Sagho c ti.
Give them to the Community, Gotam, when you have given them to the Community,
you will have offered them to me and the Community.
Dakkhivibhagasutta - 5
nandas Intercession
Eva vutte, yasm nando Bhagavanta etad-avoca:
After this was said, venerable nanda said this to the Gracious One:
Paiggahtu bhante Bhagav Mahpajpatiy Gotamiy nava dussayuga.
Please accept, reverend Sir, Gracious One,5 the new pair of robes from Mahpajpat
Gotam.
Bahpakr6 bhante Mahpajpat Gotam Bhagavato,
Mahpajpat Gotam, reverend Sir, has been a big help to the Gracious One,
mtucch pdik posik khrassa dyik.
as Mothers Sister, foster-mother, step-mother, wet-nurse.
Bhagavanta Janettiy klakatya7 thaa pyesi.
When your Mother passed away she suckled the Gracious One with mothers milk.8
Bhagav pi bhante bahpakro Mahpajpatiy Gotamiy.
Also the Gracious One, reverend Sir, has been a big help to Mahpajpat Gotam.
Bhagavanta bhante gamma Mahpajpat Gotam
Because of the Gracious One, reverend Sir, Mahpajpat Gotam
Buddha saraa gat, Dhamma saraa gat, Sagha saraa gat.
has gone for refuge to the Buddha, has gone for refuge to the Dhamma, has gone for
refuge to the Community.
Bhagavanta bhante gamma Mahpajpat Gotam
Because of the Gracious One, reverend Sir, Mahpajpat Gotam
ptipt paivirat, adinndn paivirat, kmesu micchcr paivirat,
refrains from killing living creatures, refrains from taking what has not been given,
refrains from sexual misconduct,
Both bhante and Bhagav are vocatives used in conjunction (see also the note on vocatives in
the section giving the Buddhas reply below).
6
Thai: Bahukra, similarly elsewhere.
7
Thai: klakatya.
8
nanda interceded on behalf on his Aunt Mahpajpat Gotam in a similar way when she
requested the going-forth from the Buddha at Nigrodhas Monastery, see the beginning of
Bhikkhuikkhandhaka, Vinaya Cavagga 10.
Dakkhivibhagasutta - 6
musvd paivirat, surmerayamajjapamdahn paivirat.
refrains from false speech, refrains from liquors, wines, or intoxicants which cause
heedlessness.
Bhagavanta bhante gamma Mahpajpat Gotam
Because of the Gracious One, reverend Sir, Mahpajpat Gotam
Buddhe aveccappasdena samanngat, Dhamme aveccappasdena samanngat,
is endowed with perfect confidence in the Buddha, is endowed with perfect confidence
in the Dhamma,
Saghe aveccappasdena samanngat, Ariyakantehi slehi samanngat.
is endowed with perfect confidence in the Community, is endowed with the virtue that is
agreeable to the Ariyas.9
Bhagavanta bhante gamma Mahpajpat Gotam
Because of the Gracious One, reverend Sir, Mahpajpat Gotam
dukkhe nikkakh, dukkhasamudaye nikkakh,
has no doubt about suffering, has no doubt about the arising of suffering,
dukkhanirodhe nikkakh, dukkhanirodhagminiy paipadya nikkakh.
has no doubt about the cessation of suffering, has no doubt about the practice leading to
the end of suffering.
Bhagav pi bhante bahpakro Mahpajpatiy Gotamiy ti.
The Gracious One, reverend Sir, has been a big help to Mahpajpat Gotam.
These are the Sotpattiyaga, the four things that one who has attained the First Path is
endowed with. The virtue that is agreeable to the Ariyas means that she is able to maintain the
first five precepts unbroken.
Dakkhivibhagasutta - 7
10
Dakkhivibhagasutta - 8
cvarapiaptasensanagilnappaccayabhesajjaparikkhrnuppadnena.
gifts of robes, alms-food, dwellings, and requisites of medicine for support when sick.
Ya h nanda, puggalo puggala gamma
For the person, nanda, who because of another person
Buddhe aveccappasdena samanngato hoti,
is endowed with perfect confidence in the Buddha,
Dhamme aveccappasdena samanngato hoti,
is endowed with perfect confidence in the Dhamma,
Saghe aveccappasdena samanngato hoti,
is endowed with perfect confidence in the Community,
Ariyakantehi slehi samanngato hoti,
is endowed with the virtue that is agreeable to the Ariyas,
imass nanda, puggalassa imin puggalena na suppaikra vadmi,
nanda, it is not easy for that person to be repaid by the (other) person, I say,
yad-ida: abhivdanapaccuhnjalikammasmcikammathat is to say: with worship, rising from ones seat, reverential salutation, homage,
cvarapiaptasensanagilnappaccayabhesajjaparikkhrnuppadnena.
gifts of robes, alms-food, dwellings, and requisites of medicine for support when sick.
Ya h nanda, puggalo puggala gamma
For the person, nanda, who because of another person
dukkhe nikkakho hoti, dukkhasamudaye nikkakho hoti,
has no doubt about suffering, has no doubt about the arising of suffering,
dukkhanirodhe nikkakho hoti,
has no doubt about the cessation of suffering,
dukkhanirodhagminiy paipadya nikkakho hoti,
has no doubt about the practice leading to the end of suffering,
imass nanda, puggalassa imin puggalena na suppaikra vadmi,
nanda, it is not easy for that person to be repaid by the (other) person, I say,
yad-ida: abhivdanapaccuhnjalikammasmcikammathat is to say: with worship, rising from ones seat, reverential salutation, homage,
cvarapiaptasensanagilnappaccayabhesajjaparikkhrnuppadnena.
gifts of robes, alms-food, dwellings, and requisites of medicine for support when sick.
Dakkhivibhagasutta - 9
14
Thai omits.
One of the more difficult terms to render accurately. A Paccekasambuddha is one who has
discovered the Four Noble Truths by himself and become Fully Awakened, but who does not
establish a Ssana in the world. Gotama Buddha himself almost became a Paccekasambuddha,
when after his Awakening he inclined to inaction because of the difficulty in getting people to
understand the Teaching. He was eventually persuaded to teach by Brahm Sahampati, the
highest God in Heaven.
16
Thai: catutth, also in the next section.
15
Dakkhivibhagasutta - 10
Angmiphalasacchikiriyya paipanne dna deti,
A gift one gives to one who has entered upon the way to experiencing the fruit of NonReturning,
aya chah17 pipuggalik dakkhi.
this is the sixth offering to an individual.
Sakadgmissa dna deti,
A gift one gives to a Once-Returner,
aya sattam pipuggalik dakkhi.
this is the seventh offering to an individual.
Sakadgmiphalasacchikiriyya paipanne dna deti,
A gift one gives to one who has entered upon the way to experiencing the fruit of OnceReturning,
aya aham pipuggalik dakkhi.
this is the eighth offering to an individual.
Sotpanne dna deti,
A gift one gives to a Stream-Enterer,
aya navam pipuggalik dakkhi.
this is the ninth offering to an individual.
Sotpattiphalasacchikiriyya paipanne dna deti,
A gift one gives to one who has entered upon the way to experiencing the fruit of
Stream-Entry,
aya dasam pipuggalik dakkhi.
this is the tenth offering to an individual.
Bhirake kmesu vtarge dna deti,
A gift one gives to an outsider who is without passion for sensual desires,18
aya ekdasam pipuggalik dakkhi.
this is the eleventh offering to an individual.
17
18
Dakkhivibhagasutta - 11
Puthujjanaslavante dna deti,
A gift one gives to a virtuous ordinary person,19
aya dvdasam pipuggalik dakkhi.
this is the twelfth offering to an individual.
Puthujjanadussle dna deti,
20
A gift one gives to an unvirtuous ordinary person,
aya terasam pipuggalik dakkhi.
this is the thirteenth offering to an individual.
Tiracchnagate dna deti,
A gift one gives to an animal,
aya cuddasam pipuggalik dakkhi ti.
this is the fourteenth offering to an individual.
Tatr nanda, tiracchnagate dna datv
Here, nanda, having given a gift to an animal
satagu dakkhi pikakhitabb,
a hundred-fold offering is to be expected (in return),
puthujjanadussle dna datv
having given a gift to an unvirtuous ordinary person
sahassagu dakkhi pikakhitabb,
a thousand-fold offering is to be expected (in return),
puthujjanaslavante dna datv
having given a gift to a virtuous ordinary person
satasahassagu dakkhi pikakhitabb,
a hundred-thousand-fold offering is to be expected (in return),
19
Dakkhivibhagasutta - 12
bhirake kmesu vtarge dna datv
having given a gift to an outsider who is without passion for sensual desires
koisatasahassagu dakkhi pikakhitabb,
a hundred-thousand times a hundred-thousand-fold offering is to be expected (in return),
sotpattiphalasacchikiriyya paipanne dna datv
having given a gift to one who has entered upon the way to experiencing the fruit of
Stream-Entry
asakheyy appameyy dakkhi pikakhitabb.
an immeasurable, unlimited offering is to be expected (in return).
Ko pana vdo Sotpanne?
What to say about a Stream-Enterer?
Ko pana vdo Sakadgmiphalasacchikiriyya paipanne?
What to say about one who has entered upon the way to experiencing the fruit of OnceReturning?
Ko pana vdo Sakadgmissa?
What to say about a Once-Returner?
Ko pana vdo Angmiphalasacchikiriyya paipanne?
What to say about one who has entered upon the way to experiencing the fruit of NonReturning?
Ko pana vdo Angmissa?
What to say about a Non-Returner?
Ko pana vdo Arahattaphalasacchikiriyya paipanne?
What to say about one who has entered upon the way to experiencing the fruit of
Worthiness?
Ko pana vdo Arahante?
What to say about a Worthy One?
Ko pana vdo Paccekasambuddhe?
What to say about an Independent Sambuddha?
Ko pana vdo Tathgate Arahante Sammsambuddhe?
What to say about a Realised One, a Worthy One, a Perfect Sambuddha?
Dakkhivibhagasutta - 13
21
Saghagat, to those who have the nature of a Community is a more accurate but cumbersome
way of saying it.
22
Thai omits.
23
Thai, ChS: bhikkhui- here and elsewhere.
24
Thai: Ettake, here and below.
Dakkhivibhagasutta - 14
Ettak me bhikkh Saghato uddissath ti dna deti,
A gift one gives after saying this many monks have been nominated from the monks
Community,
aya chah Saghagat dakkhi.
this is the sixth offering to a Community.
25
25
Thai: Ettik.
This statement needs to read in light of the statement in the next section, where it is explained
how gifts can be purified by the giver, even when the receiver is unworthy. It should not be
taken as endorsing support for unvirtuous monks and nuns.
27
Thai: pipuggalikadna.
26
Dakkhivibhagasutta - 15
28
29
Dakkhivibhagasutta - 16
Katha-c nanda dakkhi neva dyakato visujjhati no paigghakato?
What, nanda, is an offering that is neither purified by the giver nor by the receiver?
Idh nanda dyako ca hoti dusslo ppadhammo,
Here, nanda, the giver is unvirtuous and bad-natured,
paigghak ca honti dussl ppadhamm,
and the receivers are unvirtuous and bad-natured,
eva kho nanda dakkhi neva dyakato visujjhati no paigghakato.
in this way, nanda, the offering is purified neither by the giver nor by the receiver.
Katha-c nanda dakkhi dyakato ceva visujjhati paigghakato ca?
What, nanda, is an offering that is purified by the giver and by the receiver?
Idh nanda dyako ca hoti slav kalyadhammo,
Here, nanda, the giver is virtuous and good-natured,
paigghak ca honti slavanto kalyadhamm
and the receivers are virtuous and good-natured,
eva kho nanda dakkhi dyakato ceva visujjhati paigghakato ca.
in this way, nanda, the offering is purified by the giver and by the receiver.
Im kho nanda catasso dakkhi visuddhiyo ti.
These, nanda, are these four purifications of offerings.
Summary Verse
Idam-avoca Bhagav, ida vatvna, Sugato athpara etad-avoca Satth:
The Gracious One said this, and after saying this, the Fortunate One, the Teacher, said
30
something more:
Yo slav dusslesu dadti dna, dhammena laddha supasannacitto,31
That virtuous person who, with a mind full of confidence, gives a gift that has been
righteously obtained to unvirtuous people,
abhisaddaha kammaphala ura, s dakkhi dyakato visujjhati.
who has great faith in actions and their results, that gift will be purified by the
giver.32
30
This is the normal way in the discourses of introducing a verse summary of a prose discourse.
Unfortunately translators have a habit of omitting the verses as they only repeat what has been
said before. But a memorial summary serves a very useful function.
31
The metre of these lines is a mixture of Tuhubha and Jagat, with the first line in each verse
being hypermetrical.
32
The translation of these verses in The Middle Length Discourses of the Buddha is rather looser
than usual.
Dakkhivibhagasutta - 17
Yo dusslo slavantesu dadti dna, adhammena laddha appasannacitto,
That unvirtuous person who, with a mind lacking in confidence, gives a gift that has
been unrighteously obtained to virtuous people,
anabhisaddaha kammaphala ura, s dakkhi paigghakato visujjhati.
who does not have great faith in actions and their results, that gift will be purified
by the receiver.
Yo dusslo dusslesu dadti dna, adhammena laddha appasannacitto,
That unvirtuous person who, with a mind lacking in confidence, gives a gift that has
been unrighteously obtained to unvirtuous people,
33
33
Abhidhammamtik
The Matrix from the Abstract Teaching
Table of Contents
[Tikamtik]
[Dukamtik]
[Suttantadukamtik]
Preface
The text of the Mtik from Dhammasaga presented here has been established
after a comparison of the three main editions of the text as listed below. The work as
it stands is a preliminary to some texts that are being prepared from the
Abhidhamma, including the Satipahnavibhaga.
After revising the Satipahnavibhaga is proved necessary to update the Mtik
also, to bring it into line. I still hope to expand the present work at some point to
include the explanations of the matrix that are given in the Nikkhepakaa and
Ahakath sections of Dhammasaga.
nandajoti Bhikkhu
October 2011
[Abhidhammamtik]
[The Matrix from the Abstract Teaching]
[Tikamtik]
[The Triplets Matrix]
[1]
Kusal dhamm,
Wholesome things,
Akusal dhamm,
Unwholesome things,
Abykat dhamm.1
Things without consequences.
[2]
Sukhya vedanya sampayutt dhamm
Things connected with pleasant feeling
Dukkhya vedanya sampayutt dhamm
Things connected with painful feeling
Adukkham-asukhya vedanya sampayutt dhamm
Things connected with neither painful nor pleasant feeling
BJT: avykat, and in the answer. Ahaslin has this interesting explanation of this
sequence: anavajjasukhavipkalakkha kusal, svajjadukkhavipkalakkha akusal,
avipkalakkha avykat; what has the characteristic of having faultless and pleasant
result is wholesome, what has the characteristic of having faulty and painful result is
unwholesome, what has the characteristic of no result is without consequence. For this
meaning, see SED: -vykta, mfn. undeveloped, unexpounded... I follow the first meaning,
but PED follows the second meaning and translates as unexplained, not decided, not
declared, indeterminate and misses the point here.
The Nikkhepakaa says this phrase means: ye ca dhamm kiriy neva kusalnkusal na ca
kammavipk, sabba-ca rpa, asakhat ca dhtu; whatever actions that are neither
wholesome nor unwholesome, all form, and the element without processes (i.e. nibbna).
Thai: asakilihsakilesik.
Thai: avitakkvicr.
Ahaslin: dassan ti Sotpattimaggena; through vision means through the (vision of the)
Path of Stream Entry.
10
11
12
13
Thai, ChS: Sekkh ... asekkh. Sekh are those on one or other of the Noble paths or
fruitions, with the exception of Arahants, who are known as asekh, those who are no
longer in training; those who are neither in training nor no longer training are ordinary
folk (puthujjan) who have not attained the Paths or the Fruits.
14
ChS: nevasekkhansekh.
15
16
According to the Nikkhepakaa, there are five acts that are wrongful and have a fixed
destiny beginning with matricide (and including patricide, killing a Arahat, drawing the
blood of a Buddha, and making a schism in the Sagha); the four Paths and Nibbna are
righteous and have a fixed destiny; other things do not have a fixed destiny.
17
18
19
20
BJT omits.
11
[Dukamtik]
[The Pairs Matrix]
[Hetugocchaka]21
[The Roots Collection]
[1]
Het dhamm, na het dhamm
Things that are roots, things that are not roots
[2]
Sahetuk dhamm, ahetuk dhamm
Things that are connected with roots, things that are unconnected with roots
[3]
Hetusampayutt dhamm, hetuvippayutt dhamm
Things that are associated with roots, things that are unassociated with roots
[4]
Het ceva sahetuk ca dhamm, sahetuk ceva na ca het dhamm
Things that are roots and connected with roots, things that are connected with roots
(but) are not roots
[5]
Het ceva hetusampayutt ca dhamm, hetusampayutt ceva na ca het
dhamm
Things that are roots and associated with roots, things that are associated with roots
(but) are not roots
[6]
Na het kho pana sahetuk pi dhamm, ahetuk pi dhamm
Things that are not roots but are connected with roots, things that are unconnected
with roots
Hetugocchaka
The Roots Collection
21
I have included the headings at the beginning of the section they refer to in order to clarify
what follows. They appear only as end-titles in Dhs.
[Cantaraduka]22
[The Lesser Pairs]
[7]
Sappaccay dhamm, appaccay dhamm
Things with causes, things without causes
[8]
Kati sakhat dhamm, asakhat dhamm
Things that are conditioned, things that are not conditioned
[9]
Sanidassan dhamm, anidassan dhamm.
Things that are visible, things that are not visible.
[10]
Sappaigh dhamm, appaigh dhamm.
Things that are impingements, things that are not impingements.
[11]
Rpino dhamm, arpino dhamm.
Things that have form, things that are formless.
[12]
Lokiy dhamm, lokuttar dhamm.
Things that are mundane, things that are supermundane.
[13]
Kenaci vieyy dhamm, kenaci na vieyy dhamm.
Things that are perceptible in one way, things that are not perceptible in another
way.
Cantaraduka
The Lesser Pairs
22
BJT: Culla-, at the end of the section. We will later have the Greater Pairs
(Mahantaraduka) and the End Pairs (Pihiduka).
[savagocchaka]
[The Pollutants Collection]
[14]
sav dhamm,23 no sav dhamm.
Things that are pollutants, things that are not pollutants.
[15]
Ssav dhamm, ansav dhamm.
Things that are connected with pollutants, things that are unconnected with
pollutants.
[16]
savasampayutt dhamm, savavippayutt dhamm.
Things that are associated with pollutants, things that are unassociated with
pollutants.
[17]
sav ceva ssav ca dhamm, ssav ceva no ca sav dhamm.
Things that are pollutants and are connected with pollutants, things that are
connected with pollutants but are not pollutants.
[18]
sav ceva savasampayutt ca dhamm,
Things that are pollutants and associated with pollutants, things that are associated
with pollutants but are not pollutants.
savasampayutt ceva no ca sav dhamm.
things that are associated with pollutants but are not pollutants.
[19]
savavippayutt kho pana ssav pi dhamm, ansav pi dhamm.
Things that are unassociated with pollutants but are connected with pollutants, things
that are unconnected with pollutants.
savagocchaka
The Pollutants Collection
23
In the Abhidhamma there are listed as four: the pollutants of sense-desire (kmsava);
(desiring) continuation (bhavsava); (wrong) views (dihsava) and ignorance (avijjsava);
in the discourses wrong views is normally left out.
[Saojanagocchaka]24
[The Fetters Collection]
[20]
Saojan dhamm,25 no saojan dhamm.
Things that are fetters, things that are not fetters.
[21]
Saojaniy dhamm, asaojaniy dhamm.
Things that are favourable to the fetters, things that are unfavourable to the fetters.
[22]
Saojanasampayutt dhamm, saojanavippayutt dhamm.
Things that are associated with the fetters, things that are unassociated with the
fetters.
[23]
Saojan ceva saojaniy ca dhamm,
Things that are fetters and favourable to the fetters,
saojaniy ceva no ca saojan dhamm.
things that are favourable to the fetters but are not fetters.
[24]
Saojan ceva saojanasampayutt ca dhamm,
Things that are fetters and associated with fetters,
saojanasampayutt ceva no ca saojan dhamm.
things that are associated with fetters but are not fetters.
[25]
Saojanavippayutt kho pana saojaniy pi dhamm, asaojaniy pi dhamm.
Things that are unassociated with fetters but are favourable to the fetters, things that
are unfavourable to the fetters.
Saojanagocchaka
The Fetters Collection
24
25
Normally ten fetters are mentioned: embodiment view (sakkyadihi), doubt (vicikicch),
grasping at virtue and practices (slabbataparmsa), passion for sensuality (kmarga),
ill-will (vypda), passion for the form worlds (rparga), passion for the formless worlds
(arparga), conceit (mna), agitation (uddhacca) and ignorance (avijj).
[Ganthagocchaka]
[The Knots Collection]
[26]
Ganth dhamm,26 no ganth dhamm
Things that are knots, things that are not knots
[27]
Ganthaniy dhamm,27 aganthaniy dhamm
Things that are favourable to the knots, things that are unfavourable to the knots
[28]
Ganthasampayutt dhamm, ganthavippayutt dhamm
Things that are associated with knots, things that are unassociated with knots
[29]
Ganth ceva ganthaniy ca dhamm, ganthaniy ceva no ca ganth dhamm
Things that are knots and favourable to the knots, things that are favourable to the
knots but are not knots
[30]
Ganth ceva ganthasampayutt ca dhamm
Things that are knots and associated with knots
ganthasampayutt ceva no ca ganth dhamm
things that are associated with knots but are not knots
[31]
Ganthavippayutt kho pana ganthaniy pi dhamm, aganthaniy pi dhamm
Things that are unconnected with knots but favourable to the knots, things that are
unfavourable to the knots
Ganthagocchaka
The Knots Collection
26
There are four: the knots of avarice (abhijjh); ill-will (vypda); grasping at virtue and
practices (slabbataparmsa); adherence to this is the truth (idasaccbhinivesa).
27
[Oghagocchaka]
[The Floods Collection]
[32]
Ogh dhamm,28 no ogh dhamm
Things that are floods, things that are not floods
[33]
Oghaniy dhamm, anoghaniy dhamm29
Things that are favourable to the floods, things that are unfavourable to the floods
[34]
Oghasampayutt dhamm, oghavippayutt dhamm
Things that are associated with floods, things that are unassociated with floods
[35]
Ogh ceva oghaniy ca dhamm, oghaniy ceva no ca ogh dhamm
Things that are floods and favourable to the floods, things that are favourable to the
floods but are not floods
[36]
Ogh ceva oghasampayutt ca dhamm, oghasampayutt ceva no ca ogh
dhamm
Things that are floods and associated with floods, things that are associated with
floods but are not floods
[37]
Oghavippayutt kho pana oghaniy pi dhamm, anoghaniy pi dhamm
Things that are unassociated with floods but favourable to the floods, things that are
unfavourable to the floods
Oghagocchaka
The Floods Collection
28
These are the similar to the pollutants above: the floods of sense-desire (kmogha),
(desiring) continuation (bhavogha), (wrong) views (dihogha) and ignorance (avijjogha).
29
[Yogagocchaka]
[The Yokes Collection]
[38]
Yog dhamm,30 no yog dhamm
Things that are yokes, things that are not yokes
[39]
Yoganiy dhamm, ayoganiy dhamm31
Things that are favourable to the yokes, things that are unfavourable to the yokes
[40]
Yogasampayutt dhamm, yogavippayutt dhamm
Things that are associated with yokes, things that are unassociated with yokes
[41]
Yog ceva yoganiy ca dhamm, yoganiy ceva no ca yog dhamm
Things that are yokes and favourable to the yokes, things that are favourable to the
yokes but are not yokes
[42]
Yog ceva yogasampayutt ca dhamm, yogasampayutt ceva no ca yog
dhamm
Things that are yokes and associated with yokes, things that are associated with yokes
but are not yokes
[43]
Yogavippayutt kho pana yoganiy pi dhamm, ayoganiy pi dhamm
Things that are unassociated with yokes but favourable to the yokes, things that are
unfavourable to the yokes
Yogagocchaka
The Yokes Collection
30
These are the similar to the pollutants above: the yokes of sense-desire (kmayoga),
(desiring) continuation (bhavayoga), (wrong) views (dihiyoga) and ignorance (avijjyoga).
31
[Nvaraagocchaka]
[The Hindrances Collection]
[44]
Nvara dhamm,32 no nvara dhamm
Things that are hindrances, things that are not hindrances
[45]
Nvaraiy dhamm, anvaraiy dhamm
Things that are favourable to the hindrances, things that are unfavourable to the
hindrances
[46]
Nvaraasampayutt dhamm, nvaraavippayutt dhamm
Things that are associated with hindrances, things that are unassociated with
hindrances
[47]
Nvara ceva nvaraiy ca dhamm, nvaraiy ceva no ca nvara dhamm
Things that are hindrances and favourable to the hindrances, things that are
favourable to the hindrances but are not hindrances
[48]
Nvara ceva nvaraasampayutt ca dhamm
Things that are hindrances and associated with hindrances
nvaraasampayutt ceva no ca nvara dhamm
things that are associated with hindrances but are not hindrances
[49]
Nvaraavippayutt kho pana nvaraiy pi dhamm, anvaraiy pi dhamm
Things that are unassociated with hindrances but favourable to the hindrances,
things that are unfavourable to the hindrances
Nvaraagocchaka
The Hindrances Collection
32
Five in number: sensual desire (kmacchanda), ill-will (vypda), sloth and torpor
(thnamiddha), agitation and worry (uddhaccakukkucca), skeptical doubt (vicikicch).
[Parmsagocchaka]
[The Adherences Collection]
[50]
Parms dhamm,33 no parms dhamm
Things that are adherences, things that are not adherences
[51]
Parmah dhamm, aparmah dhamm34
Things that are adhered to, things that are not adhered to
[52]
Parmsasampayutt dhamm, parmsavippayutt dhamm
Things that are associated with adherences, things that are unassociated with
adherences
[53]
Parms ceva parmah ca dhamm, parmah ceva no ca parms dhamm
Things that are adherences and adhered to, things that are adhered to but are not
adherences
[54]
Parmsavippayutt kho pana parmah pi dhamm,35 aparmah pi dhamm
Things that are unassociated with adherences but adhered to, things that are not
adhered to
Parmsagocchaka
The Adherences Collection
33
These are defined as being adherence to the wrong views that the world is eternal or not
eternal; finite or infinite; the soul and the body are the same or not the same; the
individual exists or doesnt exist after death; the individual both exists and does not exist
after death or neither exists nor does not exist after death.
34
35
This doesnt quite follow the same scheme as the other defilements set out above, following
which we might have expected: things that are adherences and associated with adherences,
etc. because the parmsa have only one object, (wrong) view (dihi). I owe this
explanation to Bhikkhu Bodhi.
[Mahantaraduka]
[The Greater Pairs]
[55]
Sramma dhamm, anramma dhamm
Things that are with sense-objects, things that are without sense-objects
[56]
Citt dhamm,36 no citt dhamm
Things that are consciousness, things that are not consciousness
[57]
Cetasik dhamm Kati acetasik dhamm
Things that are mental factors, things that are not mental factors
[58]
Cittasampayutt dhamm, cittavippayutt dhamm
Things that are associated with mind, things that are unassociated with mind
[59]
Cittasasah dhamm, cittavisasah dhamm
Things that are joined with mind, things that are not joined with mind
[60]
Cittasamuhn dhamm, no cittasamuhn dhamm
Things that are produced by mind, things that are not produced by mind
[61]
Cittasahabhuno dhamm, no cittasahabhuno dhamm
Things that are developed by mind, things that are not developed by mind
[62]
Cittnuparivattino dhamm, no cittnuparivattino dhamm
Things that are kept rolling by mind, things that are not kept rolling by mind
[63]
Cittasasahasamuhn dhamm, no cittasasahasamuhn dhamm
Things that are productions produced by mind, things that are not productions
produced by mind
36
These are defined as being adherence to the wrong views that the world is eternal or not
eternal; finite or infinite; the soul and the body are the same or not the same; the
individual exists or doesnt exist after death; the individual both exists and does not exist
after death or neither exists nor does not exist after death.
37
Thai: nupd.
38
[Updnagocchaka]
[The Attachments Collection]
[69]
Updn dhamm,39 no updn40 dhamm
Things that are attachments, things that are not attachments
[70]
Updniy dhamm, anupdniy dhamm
Things that are favourable to the attachments, things that are unfavourable to the
attachments
[71]
Updnasampayutt dhamm, updnavippayutt dhamm
Things that are associated with the attachments, things that are unassociated with the
attachments
[72]
Updn ceva updniy ca dhamm, updniy ceva no ca updn dhamm
Things that are attachments and favourable to the attachments, things that are
favourable to the attachments but are not attachments
[73]
Updn ceva updnasampayutt ca dhamm,
Things that are attachments and associated with the attachments,
updnasampayutt ceva no ca updn dhamm
things that are associated with the attachments but are not attachments
[74]
Updnavippayutt kho pana updniy pi dhamm, anupdniy pi dhamm
Things that are unassociated with the attachments but favourable to the attachments,
things that are unfavourable to the attachments
Updnagocchaka
The Attachments Collection
39
40
Thai: nupdn.
[Kilesagocchaka]
[The Defilements Collection]
[75]
Kiles dhamm,41 no kiles dhamm
Things that are defilements, things that are not defilements
[76]
Sakilesik dhamm, asakilesik dhamm
Things that are connected with the defilements, things that are unconnected with the
defilements
[77]
Sakilih dhamm, asakilih dhamm
Things that are defiled, things that are not defiled
[78]
Kilesasampayutt dhamm, kilesavippayutt dhamm
Things that are associated with the defilements, things that are unassociated with the
defilements
[79]
Kiles ceva sakilesik ca dhamm, sakilesik ceva no ca kiles dhamm
Things that are defilements and connected with the defilements, things that are
connected with the defilements, but are not defilements
[80]
Kiles ceva sakilih ca dhamm, sakilih ceva no ca kiles dhamm
Things that are defilements and defiled, things that are defiled but are not
defilements
[81]
Kiles ceva kilesasampayutt ca dhamm,
Things that are defilements and associated with the defilements,
kilesasampayutt ceva no ca kiles dhamm
things that are associated with the defilements but are not defilements
[82]
Kilesavippayutt kho pana sakilesik pi dhamm, asakilesik pi dhamm
Things that are unassociated with defilements but connected with the defilements,
things that are unconnected with the defilements
Kilesagocchaka
The Defilements Collection
41
The defilements are here defined as ten: greed (lobha), hatred (dosa), delsuion (moha),
conceit (mna), (wrong) views (dihi), doubt (vicikicch), sloth (thna), agitation
(uddhacca), lack of conscience (ahirka), lack of shame (anottappa).
[Pihiduka]
[The End Pairs]
[83]
Dassanena pahtabb dhamm, na dassanena pahtabb dhamm
Things that are to be given up through vision (of the First Path), things that are not
to be given up through vision (of the First Path)
[84]
Bhvanya pahtabb dhamm, na bhvanya pahtabb dhamm
Things that are to be given up through development (of the rest of the Paths), things
that are not to be given up through development (of the rest of the Paths)
[85]
Dassanena pahtabbahetuk dhamm, na dassanena pahtabbahetuk dhamm.
Things that are roots that are to be given up through vision (of the First Path), things
that are not roots that are to be given up through vision (of the First Path).
[86]
Bhvanya pahtabbahetuk dhamm, na bhvanya pahtabbahetuk dhamm.
Things that are roots that are to be given up through development (of the rest of the
Paths), things that are not roots that are to be given up through development (of the
rest of the Paths).
[87]
Savitakk dhamm, avitakk dhamm
Things that are with thinking, things that are without thinking
[88]
Savicr dhamm, avicr dhamm
Things that are with reflection, things that are without reflection
[89]
Sapptik dhamm, apptik dhamm
Things that are connected with joyful interest, things that are unconnected with
joyful interest
[90]
Ptisahagat dhamm, na ptisahagat dhamm
Things that are united with joyful interest, things that are not united with joyful
interest
[91]
Sukhasahagat dhamm, na sukhasahagat dhamm
Things that are united with pleasure, things that are not united with pleasure
[92]
Upekkhsahagat dhamm, na upekkhsahagat dhamm
Things that are united with equanimity, things that are not united with equanimity
42
26
[Suttantadukamtik]
[The Pairs Matrix from the Discourses]
[1]
Vijjbhgino dhamm, avijjbhgino dhamm.
Things which partake of understanding, things which do not partake of
understanding.
[2]
Vijjpam dhamm, vajirpam dhamm.
Things like lightning, things like thunder-bolts
[3]
Bl dhamm, pait dhamm.
Foolish things, wise things.
[4]
Kah dhamm, sukk dhamm.
Dark things, bright things.
[5]
Tapany dhamm, atapany43 dhamm.
Things which cause remorse, things which do not cause remorse.
[6]
Adhivacan dhamm, adhivacanapath dhamm.
Things which are definitions, things within the range of definitions.
[7]
Nirutti dhamm, niruttipath dhamm.
Things which are expressions, things within the range of expressions.
[8]
Paatti dhamm, paattipath dhamm.
Things which are designations, things within the range of designation.
[9]
Nma-ca, rpa-ca.
Name and form.
[10]
Avijj ca, bhavatah ca.
Ignorance and craving for continuation.
43
44
45
Thai: jjavo.
46
Thai: asantuhat.
Mtik Nihit
The Matrix is Finished
47
ChS: Suttantikamtik.
Vibhagato
from The Analysis
Satipahnavibhago (Vibh. 7)
Analysis of the Ways of Attending to Mindfulness
Edited and Translated by nandajoti Bhikkhu
(new edition, November 2013)
Table of Contents
1. Suttantabhjanya
[Sakhepo]
Kynupassanniddeso
Vedannupassanniddeso
Cittnupassanniddeso
Dhammnupassanniddeso
2. Abhidhammabhjanya
[Pahamanayo]
[Dutiyanayo]
3. Pahpucchaka
Tikamtik
Dukamtik
Editors Preface
The Satipahnavibhaga is an important Abhidhamma text concerning the practice of
mindfulness coming down to us from the early Buddhist tradition. The text lies hidden
away as the seventh analysis in the Vibhaga, the second book of the Pi
Abhidhammapiaka. This has left it rather buried in the midst of an extremely dense
work.
More significantly both the text and the translation have been greatly obscured by
ellipses.1 The omitted portions can only be reconstructed by a reader if he is fully
conversant not only with earlier parts of the same text, but also with the book that
precedes it, the Dhammasaga.
In the translation by the great Burmese Sayadaw U Tihila, for instance, we find no
fewer than forty-eight peyyla or repetition passages marked, some of which are
extensive, and a number of which do not occur in the book in hand.2 No wonder then
that its importance has been largely missed.
There is one scholar, however, who did see its seminal importance, and that is Bhante
Sujto, who, in his A History of Mindfulness,3 examined this portion of the Vibhaga,
and showed through comparative study how the text embodies a more primitive
formulation of the Attending to Mindfulness practice than we receive in the discourses.
If we examine the first section, the section based on the discourses (Suttantabhjanya),
we find far fewer subjects there than in the discourse, containing only five subject
headings as opposed to twenty-three in the discourse. Contemplation of Feelings and
Contemplation of the Mind contain the same material, but Contemplation of the Body
has only the Applying the Mind to Repulsiveness (Paikklamanasikra) section; and
Contemplation of (the Nature of) Things has only the Hindrances (Nvaraa) and
Factors of Awakening (Bojjhaga).
The primitive structure of the material, which is much more straightforward than what
we find in the discourse itself as it comes down to us now, therefore appears to have
been this:
Contemplation of the Body: Applying the Mind to Repulsiveness
Contemplation of Feelings
Contemplation of the Mind
Contemplation of (the Nature of) Things: The Hindrances & The Factors of
Awakening
In my text and translation of the Mahsatipahnasutta I have, for the most part, shown
where the additional material now found in that discourse has come from. Most of it has
been drawn in almost verbatim from two other discourses in the Majjhimanikya, and a
1
further elaboration of a section of that material has come from a discourse found in the
Nidnasayutta (SN 12.66).
While the more primitive contents of this Analysis can help us identify the original
structure of the practice, a number of other doctrinal matters help us understand better
what the practice entailed.
The Analysis is divided into three main sections. The first, the Section Derived from the
Discourses (Suttantabhjanya), which is based on the method found in the discourses,
elaborates on what is meant by doing the practice ajjhatta and bahiddh. Some take this
as meaning inside and on the surface of the body. It is certain though, as even a brief
reading of the present material will show, that the Abhidhammikas took it as meaning in
regard to oneself and to another.
The second, the Section Derived from the Abstract Teaching (Abhidhammabhjanya)
examines the subject at the time of the attainment of path and fruit (maggaphala), and
shows which mental factors are present at that time.
The third, the Questionnaire (Pahpucchaka) consists of a standard questionnaire, that
is asked many times during the early books of the Abhidhamma, which classifies the
states of mind that may, or must, be present during the supermundane ways of attending
to mindfulness (lokuttara satipahna).
Despite a recognition these days of the importance of returning to the early texts, we
still tend to accept the discourses in their current form. We view them through the
wrong end of the telescope, as it were, and it is hard not to do that, as they have been
commented on and elaborated by successive generations of teachers for thousands of
years, and it is through that perspective that most of us were first introduced to the
teachings.
Much of the material that has come down in the commentaries is, in fact, of very great
value, and we would often be left guessing if we didnt have that material to guide us.
But we should always remember that it is remote from the original teaching, and
sometimes strikingly different in its interpretation.
The Vibhaga itself is, of course, also remote,4 but not quite so far removed, and in this
particular case it seems to answer questions that may have been asked time and time
again over the generations. This is particularly so in our own times, when the practice of
mindfulness has become so widespread, but without practitioners getting very
satisfactory answers to their questions.
As the arrangement of the material appears, on very strong grounds, to be early on the
one hand, and as its answers to these questions seem so pertinent on the other, a close
study of the Analysis can be recommended. It will at the very least help us to understand
I do not accept the tradition that it was preached by the Buddha in his seventh Rains Retreat
spent in Heaven, but believe it arose in the early period of the Ssana, as did the Abhidharmas
of the other schools.
what a section of the early Buddhist Sagha thought the practice to be, and it will also, I
believe, give us a fresh view on the material contained in the discourse itself.
I have prepared extensive notes on the text which act as a running commentary,
showing, as best I can, the reasons why a particular translation has been adopted after
examining the grammatical, linguistic, idiomatic and technical meanings in the language
and doctrine; and they also take into account the Canonical and commentarial materials
that are relevant to its study.
Where I have been unable to follow standard translations, and where I differ from the
commentary, I have clearly stated my reasons, and given an explanation in the notes. I
have also, wherever I felt necessary, directly quoted the texts, before giving a
translation, which is in line with my practice throughout of trying to help students better
understand what is in the texts themselves, so that they are able to make their own
judgement on the correctness of the interpretation offered, and also to see what
connotations the words may have that the translation simply isnt able to include.
The text of the Satipahnavibhaga presented here has been established through a
comparison of the three main editions of the text. As an editor the main work involved
in re-presenting the text is to fill in the heavy ellipsis that is seen in all the editions, and
which has greatly obscured the text.
I should mention here that, although ellipsis is prevalent throughout the work, and
indeed the Abhidhamma works in general, there are occasions when an expected ellipsis
is not found. There are four main occasions in this text:
1. Difficulty in practice and slow deepening of knowledge is mentioned
(dukkhapaipada dandhbhia), the other three types of progress are not.5
2. Contemplation of the Body (kaynupassan) is mentioned, the other three are not.
3. First Absorption (pahama jhna) is mentioned, the other three are not.6
4. Emptiness (suat) is mentioned, desirelessness (apaihita) and signlessness
(animitta) are not.
In all four cases, though, the Commentary states that they are to be understood. If all the
above permutations had indeed been indicated by ellipsis and we needed to fill out the
text, it would have been at least doubled the size of the text.
It may be tempting to avoid these repetitions, of course, as we have been trained from
childhood to look for the essence of the message and discard the rest. However, I would
advise trying to read it through as presented, as the repetitions are there for a good
reason: they help the message sink into the heart, and the architectural structure of the
text cannot be understood without them.
5
The other three are: difficulty in practice and quick deepening of knowledge; ease in practice
and slow deepening of knowledge; and ease in practice and quick deepening of knowledge.
6
We might say the other three and the other four are not, as the Abhidhamma normally runs
through both the fourfold sequence and the fivefold one too. The fivefold sequence is an
innovation in the Abhidhamma which produces five absorptions, instead of the four normally
found in the discourses, by dividing the first absorption into two.
In the third section (Pahpucchaka), in the original text, first a block of one hundred
and twenty-two questions are asked, with the answers following at the end. This
obviously makes the line of reasoning difficult to follow. I have therefore taken the
liberty of rearranging the material in this section so that the answers follow the
questions they refer to in the hope that this will further clarify the meaning of the text.
I am greatly indebted to Ven. Bhikkhu Bodhi for answering numerous questions I had
while preparing the text and translation, which helped eliminate mistakes and
misapprehensions, though any that remain are, of course, mine and arise because I didnt
seek sufficient clarification.
I am also very grateful to Ayya Sudhamm, who read the whole work through
meticulously, and made many corrections and suggestions for improvement that have
been incorporated here, which has gone a long way to improve the presentation.
nandajoti Bhikkhu
October 2011
Having completed the text and translation of the Paiccasamuppdavibhaga I decided
to update this document to bring it into line with the practices adopted there. The
principle change is in showing what has been elided in the printed text, by greying it
out.
Other changes include adding in paragraph number from the widely accessible Burmese
edition (though my text differs occasionally), making a clearer formatting of the text, so
that definitions can be identified more easily, and placing the notes on the translation,
rather than the text, as previously.
nandajoti Bhikkhu
November 2013
Vibhagato
from The Analysis
7: Satipahnavibhago
The Analysis of the Ways of Attending to Mindfulness7
All titles appear at the end of the sections they refer to in the manuscripts, but I have also
placed them in brackets at the beginning of the section for convenience of reference, and at the
end of the section also. This matter will not be mentioned again.
Satipahnavibhago - Suttantabhjanya - 9
1. Suttantabhjanya
The Section Derived from the Discourses
[Sakhepo]
[Summary]8
[355]
Cattro Satipahn:
Four Ways of Attending to Mindfulness:
Idha bhikkhu ajjhatta kye kynupass viharati,
Here a monk dwells contemplating (the nature of) the body in the body in regard to
himself, 9
bahiddh kye kynupass viharati,
he dwells contemplating (the nature of) the body in the body in regard to others,10
ajjhattabahiddh kye kynupass viharati,
he dwells contemplating (the nature of) the body in the body in regard to himself and in
regard to others,11
tp sampajno satim, vineyya loke abhijjhdomanassa.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the
world.
This heading, and Dutiyanayo below, do not appear in the texts, but are inserted by the editor
for claritys sake.
9
For my notes regarding the translation of the Satipahna practices common to both the
analysis and the discourse please refer to my translation of the latter. Only what is special to
the analysis will be commented on here.
10
The translation of ajjhatta and bahiddh here as himself and others follows from the
elaboration in the next section, where it will be seen it is the only possible interpretation. It is
interesting that it is this exact point that is taken up for discussion in the Vibhaga, as it is so
much in dispute these days. Does this indicate that it was also debated at the beginning of the
Ssana, and therefore required clarification?
11
It is the first three lines of the refrain that occur after every meditation practice given in the
discourse that are being analysed in this section. The various practices themselves (meditation
on breathing, etc.) are not being analysed, but how one implements these practices to gain
insight is.
Satipahnavibhago - Suttantabhjanya - 10
Satipahnavibhago - Suttantabhjanya - 11
01: Kynupassanniddeso
Explanation of the Contemplation of the Body
[356]
Katha-ca bhikkhu ajjhatta kye kynupass viharati?
And how does a monk dwell contemplating (the nature of) the body in the body in
regard to himself?
Idha bhikkhu ajjhatta kya
Here a monk in regard to himself
uddha pdatal, adho kesamatthak, tacapariyanta,
from the sole of the feet upwards, from the hair of the head down, bounded by the skin,
pra nnappakrassa asucino paccavekkhati:
and filled with manifold impurities reflects (thus):12
Atthi imasmi kye:
There are in this body:
kes, lom, nakh, dant, taco,
hairs of the head, body hairs, nails, teeth, skin,
masa, nahru, ahi, ahimij, vakka,
flesh, sinews, bones, bone-marrow, kidneys,
hadaya, yakana, kilomaka, pihaka, papphsa,
heart, liver, pleura, spleen, lungs,
anta, antagua, udariya, karsa,
intestines, mesentery, undigested food, excrement,
pitta, semha, pubbo, lohita, sedo, medo,
bile, phlegm, pus, blood, sweat, fat,
assu, vas, kheo, sighik, lasik, muttan-ti.
tears, grease, spit, mucus, synovial fluid, urine.
12
Note that contemplation of the body is being discussed in terms of the Paikklamanasikra
and, equally important, no other meditation is mentioned in this section, showing it to be, at the
very least, the basic practice associated with Contemplation of the Body.
Satipahnavibhago - Suttantabhjanya - 12
13
This is an odd formation which the commentary defines as suvavatthita. I take it the first
three verbs in this sentence relate to nimitta, and that the last one relates to svvatthita.
14
This parses as atthi assa kye, which can only mean there are in his body, ruling out any other
meaning, such as the external part of ones own body.
Satipahnavibhago - Suttantabhjanya - 13
15
Comm: Atthi kye ti ida yasm na ekantena attano kyo npi parasseva kyo adhippeto tasm
vutta; there are in the body is said because it is not certain whether his own body or anothers
body is meant.
Satipahnavibhago - Suttantabhjanya - 14
16
Here we see how terms are defined according to their synonyms in the early texts, which can
sometimes reach great lengths as every word felt to be connected may be added to the list, even
if they are repetitions, and if they appear in collocated lists the whole list is inserted, for which
reason pa appears twice by itself, as well as eight times in compounds in this particular
definition.
17
We see here how collocations are easily made in Pi through the addition of prefixes
(upasagga), which slightly change or intensify the meaning. Producing similar lists in
translation sounds unnatural in English where word-repetition is normally avoided, but then it
is also difficult to find synonyms.
18
Abstract formations from paita, kusala and nipua respectively.
19
Patoda means a stick, or more particularly a goad. I can find no definition in Pi or Sanskrit
that would give the meaning that is demanded by the context here, nor does the commentary
help here or elsewhere.
20
These are the only two categorisations that appear in the thirty-seven bodhipakkhiyadhamm
that mention wisdom (pa) in their lists.
Satipahnavibhago - Suttantabhjanya - 15
21
This is a list of metaphors for wisdom, with one or two exceptions (e.g. pasattha is found
in Ap. 40. vs 108, papsdo in Dhp 28). They do not appear to have been used in the texts
though that is what one might have expected.
Satipahnavibhago - Suttantabhjanya - 16
[359]
tp. ti
Ardent.
Tattha, katama tappa?
Herein, what is ardour?22
Yo cetasiko viriyrambho nikkamo parakkamo,
Whatever mental exercise of effort23, exertion, great exertion,
uyymo vymo ussho ussoh thmo dhiti asithilaparakkamat,
enterprise,24 endeavour, attempt, travail,25 vigour, courage, exertion that is not lax,
anikkhittachandat anikkhittadhurat dhurasampaggho,
not putting aside of (wholesome) desire, not putting aside of responsibility, being
taken up with responsibility,
viriya Viriyindriya Viriyabala Sammvymo
effort, the Faculty of Effort, the Strength of Effort, Right Endeavour26
aya vuccati tappa.
this is called ardour.
Imin tappena upeto hoti samupeto upgato samupgato,
With this ardour he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati tp. ti
Because of this ardent is said.
22
tp and tappa are both from root tap, to make heat, exert oneself. An ascetic is known as
a tapass, one who is striving (in a spiritual sense).
23
Mental effort is said to distinguish it from mere bodily exercise of effort (kyiko viriyrambho)
such as bodily mortification, etc., which was rejected by the Bodhisatta when he discovered the
middle path.
24
In Sanskrit this word is udyma, in Pi there has been an unusual assimilation of the stronger
consonant to the weaker one -y- < -d-.
25
Ussho and ussoh appear to be dialectical forms of the same word, with the same meaning.
26
The last three are categorisations that appear in the bodhipakkhiyadhamm, sammvymo
being the sixth factor in the eightfold noble path.
Satipahnavibhago - Suttantabhjanya - 17
[360]
Sampajno. ti
Full awareness.
Tattha, katama sampajaa?
Herein, what is full awareness?27
Y pa pajnan vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of
(the nature of) things,
sallakkha upalakkha paccupalakkha,
discernment, discrimination, differentiation,
paicca kosalla nepua vebhaby cint upaparikkh,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhr medh pariyik vipassan sampajaa patodo,
breadth, intelligence, guidance, insight, full awareness, examination,
pa Paindriya Pabala,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,
pasattha papsdo pa-loko
the sword of wisdom, height of wisdom, light of wisdom,
pa-obhso papajjoto paratana,
lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammdihi
non-delusion, investigation of (the nature of) things, Right View
ida vuccati sampajaa.
this is called full awareness.
Imin sampajaena upeto hoti samupeto upgato samupgato,
With this full awareness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati sampajno. ti
Because of this full awareness is said.
27
The answer is exactly the same list of synonyms that occurred in the definition of anupassan
above, which shows the weakness of this way of working as it hardly discriminates one word
from another, which is the important part in word definition.
Satipahnavibhago - Suttantabhjanya - 18
[361]
Satim. ti
Mindful.
Tattha, katam sati?
Herein, what is mindfulness?
Y sati anussati paissati sati saraat,
That which is mindfulness, recollection, recall, mindfulness, remembrance,
dhraat apilpanat asammussanat,
bearing (in mind), not losing, not confusing,
sati Satindriya Satibala Sammsati
mindfulness, 28 the Faculty of Mindfulness, the Strength of Mindfulness, Right
Mindfulness
aya vuccati sati.
this is called mindfulness.
Imya satiy upeto hoti samupeto upgato samupgato,
With this mindfulness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati satim. ti
Because of this mindful is said.
[362]
Vineyya loke abhijjhdomanassan.-ti
After removing avarice and sorrow regarding the world.
Tattha, katamo loko?
Herein, what is the world?
Sveva kyo loko, paca pi updnakkhandh loko
For sure it is the world of his own body, the world of the five constituents (of mind
and body) that provide fuel for attachment
aya vuccati loko.
this is called world.
28
Sati has the unusual distinction of appearing three times in its own definition in this list, but
the list is interesting in showing how much emphasis is placed, not on awareness, but good
memory or recall, which is indeed its most basic meaning.
Satipahnavibhago - Suttantabhjanya - 19
29
This appears to be a shortened collocation of the much longer definition of lobho that is found
in Dhammasaga where there are 97 synonyms!
30
The word comes from du+manas, lit: bad mind(edness), its exact opposite is somanassa,
su+manas, good mind(edness), or happiness.
Satipahnavibhago - Suttantabhjanya - 20
02: Vedannupassanniddeso
Explanation of the Contemplation of Feelings
[363]
Katha-ca bhikkhu ajjhatta vedansu vedannupass viharati?
And how does a monk dwell contemplating (the nature of) the feelings in the feelings in
regard to himself?
Idha bhikkhu sukha vedana vediyamno
Here a monk when experiencing a pleasant feeling31
sukha vedana vediym ti pajnti;
knows I experience a pleasant feeling;32
dukkha vedana vediyamno
when experiencing an unpleasant feeling
dukkha vedana vediym ti pajnti;
he knows I experience an unpleasant feeling;
adukkhamasukha vedana vediyamno
when experiencing a neither-unpleasant-nor-pleasant feeling
adukkhamasukha vedana vediym ti pajnti.
he knows I experience a neither-unpleasant-nor-pleasant feeling.
Smisa v sukha vedana vediyamno
Or, when experiencing a sensual pleasant feeling
smisa sukha vedana vediym ti pajnti;
he knows I experience a sensual pleasant feeling;
nirmisa v sukha vedana vediyamno
or, when experiencing a spiritual pleasant feeling
31
According to PED vediy is a specific Pli formation after the manner of the 4th (y) class of
Sanskrit verbs... It is cognate to vedan, and this structure of using a cognate noun and verb
together is quite common in Pi. In English, though, we tend to avoid repetition, so I have used
the two basic meanings of experience and feeling to translate it.
32
In Pi we many times see the use of direct quotation to express personal experience or
reflection. If we were expressing ourselves in normal English we would say something like:
Here a monk when experiencing a pleasant feeling knows he is experiencing it.
Satipahnavibhago - Suttantabhjanya - 21
Satipahnavibhago - Suttantabhjanya - 22
Satipahnavibhago - Suttantabhjanya - 23
Satipahnavibhago - Suttantabhjanya - 24
Satipahnavibhago - Suttantabhjanya - 25
(Padabhjanya)
(Word Analysis)
[364]
Anupass. ti
Contemplating.
Tattha, katam anupassan?
Herein, what is contemplation?
Y pa pajnan vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of
(the nature of) things,
sallakkha upalakkha paccupalakkha,
discernment, discrimination, differentiation,
paicca kosalla nepua vebhaby cint upaparikkh,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhr medh pariyik vipassan sampajaa patodo,
breadth, intelligence, guidance, insight, full awareness, examination,
pa Paindriya Pabala,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,
pasattha papsdo pa-loko
the sword of wisdom, height of wisdom, light of wisdom,
pa-obhso papajjoto paratana,
lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammdihi
non-delusion, investigation of (the nature of) things, Right View
aya vuccati anupassan.
this is called contemplation.
Imya anupassanya upeto hoti samupeto upgato samupgato,
With this contemplation he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati anupass. ti
Because of this contemplating is said.
Satipahnavibhago - Suttantabhjanya - 26
Viharat. ti
Dwells.
Iriyati vattati pleti yapeti ypeti carati viharati.
Poses, moves, guards, persists, carries on, lives, dwells.
Tena vuccati viharat. ti
Because of this dwells is said.
tp. ti
Ardent.
Tattha, katama tappa?
Herein, what is ardour?
Yo cetasiko viriyrambho nikkamo parakkamo,
Whatever mental exercise of effort, exertion, great exertion,
uyymo vymo ussho ussoh thmo dhiti asithilaparakkamat,
enterprise, endeavour, attempt, travail, vigour, courage, exertion that is not lax,
anikkhittachandat anikkhittadhurat dhurasampaggho,
not putting aside of (wholesome) desire, not putting aside of responsibility, being
taken up with responsibility,
viriya Viriyindriya Viriyabala Sammvymo
effort, the Faculty of Effort, the Strength of Effort, Right Endeavour
aya vuccati tappa.
this is called ardour.
Imin tappena upeto hoti samupeto upgato samupgato,
With this ardour he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati tp. ti
Because of this ardent is said.
Satipahnavibhago - Suttantabhjanya - 27
Sampajno. ti
Full awareness.
Tattha, katama sampajaa?
Herein, what is full awareness?
Y pa pajnan vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of
(the nature of) things,
sallakkha upalakkha paccupalakkha,
discernment, discrimination, differentiation,
paicca kosalla nepua vebhaby cint upaparikkh,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhr medh pariyik vipassan sampajaa patodo,
breadth, intelligence, guidance, insight, full awareness, examination,
pa Paindriya Pabala,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,
pasattha papsdo pa-loko
the sword of wisdom, height of wisdom, light of wisdom,
pa-obhso papajjoto paratana,
lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammdihi
non-delusion, investigation of (the nature of) things, Right View
aya vuccati anupassan.
this is called contemplation.
Imin sampajaena upeto hoti samupeto upgato samupgato,
With this full awareness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati sampajno. ti
Because of this full awareness is said.
Satipahnavibhago - Suttantabhjanya - 28
Satim. ti
Mindful.
Tattha, katam sati?
Herein, what is mindfulness?
Y sati anussati paissati sati saraat,
That which is mindfulness, recollection, recall, mindfulness, remembrance,
dhraat apilpanat asammussanat,
bearing (in mind), not losing, not confusing,
sati Satindriya Satibala Sammsati
mindfulness, the Faculty of Mindfulness, the Strength of Mindfulness, Right
Mindfulness
aya vuccati sati.
this is called mindfulness.
Imya satiy upeto hoti samupeto upgato samupgato,
With this mindfulness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati satim. ti
Because of this mindful is said.
Vineyya loke abhijjhdomanassan.-ti
After removing avarice and sorrow regarding the world.
Tattha, katamo loko?
Herein, what is the world?
S yeva vedan loko, paca pi updnakkhandh loko
For sure it is the world of his feelings, also the world of the five constituents (of
mind and body) that provide fuel for attachment
aya vuccati loko.
this is called world.
Satipahnavibhago - Suttantabhjanya - 29
Satipahnavibhago - Suttantabhjanya - 30
03: Cittnupassanniddeso
Explanation of the Contemplation of the Mind
[365]
Katha-ca bhikkhu ajjhatta citte cittnupass viharati?
And how does a monk dwell contemplating (the nature of) the mind in the mind in
regard to himself?
Idha bhikkhu sarga v citta sarga me cittan-ti pajnti,
Here a monk when the mind has passion knows my mind has passion,
vtarga v citta vtarga me cittan-ti pajnti;
or, when the mind is without passion he knows my mind is without passion;
sadosa v citta sadosa me cittan-ti pajnti,
or, when the mind has hate he knows my mind has hate,
vtadosa v citta vtadosa me cittan-ti pajnti;
or, when the mind is without hate he knows my mind is without hate;
samoha v citta samoha me cittan-ti pajnti,
or, when the mind has delusion he knows my mind has delusion,
vtamoha v citta vtamoha me cittan-ti pajnti;
or, when the mind is without delusion he knows my mind is without delusion;
sakhitta v citta sakhitta me cittan-ti pajnti,
or, when the mind is collected he knows my mind is collected,
vikkhitta v citta vikkhitta me cittan-ti pajnti;
or, when the mind is scattered he knows my mind is scattered;
mahaggata v citta mahaggata me cittan-ti pajnti,
or, when the mind has become very great he knows my mind has become very
great,
amahaggata v citta amahaggata me cittan-ti pajnti;
or, when the mind has not become very great he knows my mind has not become
very great;
sa-uttara v citta sa-uttara me cittan-ti pajnti,
or, when the mind is surpassable he knows my mind is surpassable,
anuttara v citta anuttara me cittan-ti pajnti;
or, when the mind is unsurpassable he knows my mind is unsurpassable;
samhita v citta samhita me cittan-ti pajnti,
or, when the mind is concentrated he knows my mind is concentrated,
Satipahnavibhago - Suttantabhjanya - 31
Satipahnavibhago - Suttantabhjanya - 32
Satipahnavibhago - Suttantabhjanya - 33
Satipahnavibhago - Suttantabhjanya - 34
(Padabhjanya)
(Word Analysis)
[366]
Anupass. ti
Contemplating.
Tattha, katam anupassan?
Herein, what is contemplation?
Y pa pajnan vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of
(the nature of) things,
sallakkha upalakkha paccupalakkha,
discernment, discrimination, differentiation,
paicca kosalla nepua vebhaby cint upaparikkh,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhr medh pariyik vipassan sampajaa patodo,
breadth, intelligence, guidance, insight, full awareness, examination,
pa Paindriya Pabala,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,
pasattha papsdo pa-loko
the sword of wisdom, height of wisdom, light of wisdom,
pa-obhso papajjoto paratana,
lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammdihi
non-delusion, investigation of (the nature of) things, Right View
aya vuccati anupassan.
this is called contemplation.
Imya anupassanya upeto hoti samupeto upgato samupgato,
With this contemplation he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati anupass. ti
Because of this contemplating is said.
Satipahnavibhago - Suttantabhjanya - 35
Viharat. ti
Dwells.
Iriyati vattati pleti yapeti ypeti carati viharati.
Poses, moves, guards, persists, carries on, lives, dwells.
Tena vuccati viharat. ti
Because of this dwells is said.
tp. ti
Ardent.
Tattha, katama tappa?
Herein, what is ardour?
Yo cetasiko viriyrambho nikkamo parakkamo,
Whatever mental exercise of effort, exertion, great exertion,
uyymo vymo ussho ussoh thmo dhiti asithilaparakkamat,
enterprise, endeavour, attempt, travail, vigour, courage, exertion that is not lax,
anikkhittachandat anikkhittadhurat dhurasampaggho,
not putting aside of (wholesome) desire, not putting aside of responsibility, being
taken up with responsibility,
viriya Viriyindriya Viriyabala Sammvymo
effort, the Faculty of Effort, the Strength of Effort, Right Endeavour
aya vuccati tappa.
this is called ardour.
Imin tappena upeto hoti samupeto upgato samupgato,
With this ardour he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati tp. ti
Because of this ardent is said.
Satipahnavibhago - Suttantabhjanya - 36
Sampajno. ti
Full awareness.
Tattha, katama sampajaa?
Herein, what is full awareness?
Y pa pajnan vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of
(the nature of) things,
sallakkha upalakkha paccupalakkha,
discernment, discrimination, differentiation,
paicca kosalla nepua vebhaby cint upaparikkh,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhr medh pariyik vipassan sampajaa patodo,
breadth, intelligence, guidance, insight, full awareness, examination,
pa Paindriya Pabala,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,
pasattha papsdo pa-loko
the sword of wisdom, height of wisdom, light of wisdom,
pa-obhso papajjoto paratana,
lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammdihi
non-delusion, investigation of (the nature of) things, Right View
aya vuccati anupassan.
this is called contemplation.
Imin sampajaena upeto hoti samupeto upgato samupgato,
With this full awareness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati sampajno. ti
Because of this full awareness is said.
Satipahnavibhago - Suttantabhjanya - 37
Satim. ti
Mindful.
Tattha, katam sati?
Herein, what is mindfulness?
Y sati anussati paissati sati saraat,
That which is mindfulness, recollection, recall, mindfulness, remembrance,
dhraat apilpanat asammussanat,
bearing (in mind), not losing, not confusing,
sati Satindriya Satibala Sammsati
mindfulness, the Faculty of Mindfulness, the Strength of Mindfulness, Right
Mindfulness
aya vuccati sati.
this is called mindfulness.
Imya satiy upeto hoti samupeto upgato samupgato,
With this mindfulness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati satim. ti
Because of this mindful is said.
Vineyya loke abhijjhdomanassan.-ti
After removing avarice and sorrow regarding the world.
Tattha, katamo loko?
Herein, what is the world?
Ta yeva citta, paca pi updnakkhandh loko
For sure it is the world of his mind, also the world of the five constituents (of mind
and body) that provide fuel for attachment
aya vuccati loko.
this is called world.
Satipahnavibhago - Suttantabhjanya - 38
Satipahnavibhago - Suttantabhjanya - 39
04: Dhammnupassanniddeso
Explanation of the Contemplation of (the Nature of) Things
[367]
Katha-ca bhikkhu ajjhatta dhammesu dhammnupass viharati?
And how does a monk dwell contemplating (the nature of) things in (various) things in
regard to himself?
Idha bhikkhu santa v ajjhatta kmacchanda
Here a monk having sensual desire in himself
atthi me ajjhatta kmacchando ti pajnti;
knows there is sensual desire in myself;
asanta v ajjhatta kmacchanda
or, not having sensual desire in himself
natthi me ajjhatta kmacchando ti pajnti.
he knows I do not have sensual desire in myself.
Yath ca anuppannassa kmacchandassa uppdo hoti,
How there is an arising of sensual desire that has not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa kmacchandassa pahna hoti,
and how there is an abandonment of sensual desire that has arisen,
ta-ca pajnti;
that he knows;
yath ca pahnassa kmacchandassa yati anuppdo hoti,
and how there is a non-arising of abandoned sensual desire again in the future,
ta-ca pajnti.
that also he knows.
Satipahnavibhago - Suttantabhjanya - 40
Satipahnavibhago - Suttantabhjanya - 41
Satipahnavibhago - Suttantabhjanya - 42
Satipahnavibhago - Suttantabhjanya - 43
Satipahnavibhago - Suttantabhjanya - 44
Satipahnavibhago - Suttantabhjanya - 45
Satipahnavibhago - Suttantabhjanya - 46
Satipahnavibhago - Suttantabhjanya - 47
Satipahnavibhago - Suttantabhjanya - 48
Satipahnavibhago - Suttantabhjanya - 49
Satipahnavibhago - Suttantabhjanya - 50
Satipahnavibhago - Suttantabhjanya - 51
Satipahnavibhago - Suttantabhjanya - 52
Satipahnavibhago - Suttantabhjanya - 53
Satipahnavibhago - Suttantabhjanya - 54
Satipahnavibhago - Suttantabhjanya - 55
Satipahnavibhago - Suttantabhjanya - 56
Satipahnavibhago - Suttantabhjanya - 57
Satipahnavibhago - Suttantabhjanya - 58
Satipahnavibhago - Suttantabhjanya - 59
Satipahnavibhago - Suttantabhjanya - 60
Satipahnavibhago - Suttantabhjanya - 61
Satipahnavibhago - Suttantabhjanya - 62
Satipahnavibhago - Suttantabhjanya - 63
Satipahnavibhago - Suttantabhjanya - 64
Santa v bypda
When there is ill-will
atthi bypdo ti pajnti;
he knows there is ill-will;
asanta v bypda
or, when there is no ill-will
natthi bypdo ti pajnti.
he knows there is no ill-will.
Yath ca anuppannassa bypdassa uppdo hoti,
How there is an arising of ill-will that has not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa bypdassa pahna hoti,
and how there is an abandonment of ill-will that has arisen,
ta-ca pajnti;
that he knows;
yath ca pahnassa bypdassa yati anuppdo hoti, ta-ca pajnti.
and how there is a non-arising of abandoned ill-will again in the future,
ta-ca pajnti.
that also he knows.
Satipahnavibhago - Suttantabhjanya - 65
Santa v thnamiddha
When there is sloth and torpor
atthi thnamiddhan-ti pajnti;
he knows there is sloth and torpor;
asanta v thnamiddha
or, when there is no sloth and torpor
natthi thnamiddhan-ti pajnti.
he knows there is no sloth and torpor.
Yath ca anuppannassa thnamiddhassa uppdo hoti,
How there is an arising of sloth and torpor that has not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa thnamiddhassa pahna hoti,
and how there is an abandonment of sloth and torpor that has arisen,
ta-ca pajnti;
that he knows;
yath ca pahnassa thnamiddhassa yati anuppdo hoti,
and how there is a non-arising of abandoned sloth and torpor again in the future,
ta-ca pajnti.
that also he knows.
Satipahnavibhago - Suttantabhjanya - 66
Santa v uddhaccakukkucca
When there is agitation and worry
atthi uddhaccakukkuccan-ti pajnti;
he knows there is agitation and worry;
asanta v uddhaccakukkucca
or, when there is no agitation and worry
natthi uddhaccakukkuccan-ti pajnti.
he knows there is no agitation and worry.
Yath ca anuppannassa uddhaccakukkuccassa uppdo hoti,
How there is an arising of agitation and worry that has not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa uddhaccakukkuccassa pahna hoti,
and how there is an abandonment of agitation and worry that has arisen,
ta-ca pajnti;
that he knows;
yath ca pahnassa uddhaccakukkuccassa yati anuppdo hoti,
and how there is a non-arising of abandoned agitation and worry again in the future,
ta-ca pajnti.
that also he knows.
Satipahnavibhago - Suttantabhjanya - 67
Santa v vicikiccha
When there is doubt
atthi vicikicch ti pajnti;
he knows there is doubt;
asanta v vicikiccha
or, when there is no doubt
natthi vicikicch ti pajnti.
he knows there is no doubt.
Yath ca anuppannya vicikicchya uppdo hoti,
How there is an arising of doubt that has not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannya vicikicchya pahna hoti,
and how there is an abandonment of doubt that has arisen,
ta-ca pajnti;
that he knows;
yath ca pahnya vicikicchya yati anuppdo hoti,
and how there is a non-arising of abandoned doubt again in the future,
ta-ca pajnti.
that also he knows.
Satipahnavibhago - Suttantabhjanya - 68
Santa v Satisambojjhaga
When there is the Mindfulness factor of Complete Awakening
atthi Satisambojjhago ti pajnti;
he knows there is the Mindfulness factor of Complete Awakening;
asanta v Satisambojjhaga
or, when there is no Mindfulness factor of Complete Awakening
natthi Satisambojjhago ti pajnti.
he knows there is no Mindfulness factor of Complete Awakening.
Yath ca anuppannassa Satisambojjhagassa uppdo hoti,
How there is an arising of the Mindfulness factor of Complete Awakening that has not
arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Satisambojjhagassa bhvanya pripr hoti,
and how there is fulfilment of the development of the Mindfulness factor of Complete
Awakening that has arisen,
ta-ca pajnti.
that also he knows.
Satipahnavibhago - Suttantabhjanya - 69
Santa v Dhammavicayasambojjhaga
When there is the Investigation of the (nature) of things factor of Complete Awakening
atthi Dhammavicayasambojjhago ti pajnti;
he knows there is the Investigation of the (nature) of things factor of Complete
Awakening;
asanta v Dhammavicayasambojjhaga
or, when there is no Investigation of the (nature) of things factor of Complete
Awakening
natthi Dhammavicayasambojjhago ti pajnti.
he knows there is no Investigation of the (nature) of things factor of Complete
Awakening.
Yath ca anuppannassa Dhammavicayasambojjhagassa uppdo hoti,
How there is an arising of the Investigation of the (nature) of things factor of Complete
Awakening that has not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Dhammavicayasambojjhagassa bhvanya pripr hoti,
and how there is fulfilment of the development of the Investigation of the (nature) of
things factor of Complete Awakening that has arisen,
ta-ca pajnti.
that also he knows.
Satipahnavibhago - Suttantabhjanya - 70
Santa v Viriyasambojjhaga
When there is the Energy factor of Complete Awakening
atthi Viriyasambojjhago ti pajnti;
he knows there is the Energy factor of Complete Awakening;
asanta v Viriyasambojjhaga
or, when there is no Energy factor of Complete Awakening
natthi Viriyasambojjhago ti pajnti.
he knows there is no Energy factor of Complete Awakening.
Yath ca anuppannassa Viriyasambojjhagassa uppdo hoti,
How there is an arising of the Energy factor of Complete Awakening that has not
arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Viriyasambojjhagassa bhvanya pripr hoti,
and how there is fulfilment of the development of the Energy factor of Complete
Awakening that has arisen,
ta-ca pajnti.
that also he knows.
Satipahnavibhago - Suttantabhjanya - 71
Santa v Ptisambojjhaga
When there is the Joyful-Interest factor of Complete Awakening
atthi Ptisambojjhago ti pajnti;
he knows there is the Joyful-Interest factor of Complete Awakening;
asanta v Ptisambojjhaga
or, when there is no Joyful-Interest factor of Complete Awakening
natthi Ptisambojjhago ti pajnti.
he knows there is no Joyful-Interest factor of Complete Awakening.
Yath ca anuppannassa Ptisambojjhagassa uppdo hoti,
How there is an arising of the Joyful-Interest factor of Complete Awakening that has
not arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Ptisambojjhagassa bhvanya pripr hoti,
and how there is fulfilment of the development of the Joyful-Interest factor of Complete
Awakening that has arisen,
ta-ca pajnti.
that also he knows.
Satipahnavibhago - Suttantabhjanya - 72
Santa v Passaddhisambojjhaga
When there is the Calmness factor of Complete Awakening
atthi Passaddhisambojjhago ti pajnti;
he knows there is the Calmness factor of Complete Awakening;
asanta v Passaddhisambojjhaga
or, when there is no Calmness factor of Complete Awakening
natthi Passaddhisambojjhago ti pajnti.
he knows there is no Calmness factor of Complete Awakening.
Yath ca anuppannassa Passaddhisambojjhagassa uppdo hoti,
How there is an arising of the Calmness factor of Complete Awakening that has not
arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Passaddhisambojjhagassa bhvanya pripr hoti,
and how there is fulfilment of the development of the Calmness factor of Complete
Awakening that has arisen,
ta-ca pajnti.
that also he knows.
Satipahnavibhago - Suttantabhjanya - 73
Santa v Samdhisambojjhaga
When there is the Concentration factor of Complete Awakening
atthi Samdhisambojjhago ti pajnti;
he knows there is the Concentration factor of Complete Awakening;
asanta v Samdhisambojjhaga
or, when there is no Concentration factor of Complete Awakening
natthi Samdhisambojjhago ti pajnti.
he knows there is no Concentration factor of Complete Awakening.
Yath ca anuppannassa Samdhisambojjhagassa uppdo hoti,
How there is an arising of the Concentration factor of Complete Awakening that has not
arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Samdhisambojjhagassa bhvanya pripr hoti,
and how there is fulfilment of the development of the Concentration factor of Complete
Awakening that has arisen,
ta-ca pajnti.
that also he knows.
Satipahnavibhago - Suttantabhjanya - 74
Santa v Upekkhsambojjhaga
When there is the Equanimity factor of Complete Awakening
atthi Upekkhsambojjhago ti pajnti;
he knows there is the Equanimity factor of Complete Awakening;
asanta v Upekkhsambojjhaga
or, when there is no Equanimity factor of Complete Awakening
natthi Upekkhsambojjhago ti pajnti.
he knows there is no Equanimity factor of Complete Awakening.
Yath ca anuppannassa Upekkhsambojjhagassa uppdo hoti,
How there is an arising of the Equanimity factor of Complete Awakening that has not
arisen,
ta-ca pajnti;
that he knows;
yath ca uppannassa Upekkhsambojjhagassa bhvanya pripr hoti,
and how there is fulfilment of the development of the Equanimity factor of Complete
Awakening that has arisen,
ta-ca pajnti.
that also he knows.
Eva bhikkhu ajjhattabahiddh dhammesu dhammnupass viharati,
Thus a monk dwells contemplating (the nature of) things in (various) things in regard to
himself and in regard to another,
tp sampajno satim vineyya loke abhijjhdomanassa.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the
world.
Satipahnavibhago - Suttantabhjanya - 75
(Padabhjanya)
(Word Analysis)
[368]
Anupass. ti
Contemplating.
Tattha, katam anupassan?
Herein, what is contemplation?
Y pa pajnan vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of
(the nature of) things,
sallakkha upalakkha paccupalakkha,
discernment, discrimination, differentiation,
paicca kosalla nepua vebhaby cint upaparikkh,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhr medh pariyik vipassan sampajaa patodo,
breadth, intelligence, guidance, insight, full awareness, examination,
pa Paindriya Pabala,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,
pasattha papsdo pa-loko
the sword of wisdom, height of wisdom, light of wisdom,
pa-obhso papajjoto paratana,
lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammdihi
non-delusion, investigation of (the nature of) things, Right View
aya vuccati anupassan.
this is called contemplation.
Imya anupassanya upeto hoti samupeto upgato samupgato,
With this contemplation he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati anupass. ti
Because of this contemplating is said.
Satipahnavibhago - Suttantabhjanya - 76
[369]
Viharat. ti
Dwells.
Iriyati vattati pleti yapeti ypeti carati viharati.
Poses, moves, guards, persists, carries on, lives, dwells.
Tena vuccati viharat. ti
Because of this dwells is said.
[370]
tp. ti
Ardent.
Tattha, katama tappa?
Herein, what is ardour?
Yo cetasiko viriyrambho nikkamo parakkamo,
Whatever mental exercise of effort, exertion, great exertion,
uyymo vymo ussho ussoh thmo dhiti asithilaparakkamat,
enterprise, endeavour, attempt, travail, vigour, courage, exertion that is not lax,
anikkhittachandat anikkhittadhurat dhurasampaggho,
not putting aside of (wholesome) desire, not putting aside of responsibility, being
taken up with responsibility,
viriya Viriyindriya Viriyabala Sammvymo
effort, the Faculty of Effort, the Strength of Effort, Right Endeavour
aya vuccati tappa.
this is called ardour.
Imin tappena upeto hoti samupeto upgato samupgato,
With this ardour he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati tp. ti
Because of this ardent is said.
Satipahnavibhago - Suttantabhjanya - 77
[371]
Sampajno. ti
Full awareness.
Tattha, katama sampajaa?
Herein, what is full awareness?
Y pa pajnan vicayo pavicayo dhammavicayo,
That which is wisdom, knowing, investigation, deep investigation, investigation of
(the nature of) things,
sallakkha upalakkha paccupalakkha,
discernment, discrimination, differentiation,
paicca kosalla nepua vebhaby cint upaparikkh,
erudition, skilfulness, subtlety, clarification, thoughtfulness, consideration,
bhr medh pariyik vipassan sampajaa patodo,
breadth, intelligence, guidance, insight, full awareness, examination,
pa Paindriya Pabala,
wisdom, the Faculty of Wisdom, the Strength of Wisdom,
pasattha papsdo pa-loko
the sword of wisdom, height of wisdom, light of wisdom,
pa-obhso papajjoto paratana,
lustre of wisdom, flame of wisdom, treasure of wisdom,
amoho dhammavicayo Sammdihi
non-delusion, investigation of (the nature of) things, Right View
ida vuccati sampajaa.
this is called full awareness.
Imin sampajaena upeto hoti samupeto upgato samupgato,
With this full awareness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati sampajno. ti
Because of this full awareness is said.
Satipahnavibhago - Suttantabhjanya - 78
[372]
Satim. ti
Mindful.
Tattha, katam sati?
Herein, what is mindfulness?
Y sati anussati paissati sati saraat,
That which is mindfulness, recollection, recall, mindfulness, remembrance,
dhraat apilpanat asammussanat,
bearing (in mind), not losing, not confusing,
sati Satindriya Satibala Sammsati
mindfulness, the Faculty of Mindfulness, the Strength of Mindfulness, Right
Mindfulness
aya vuccati sati.
this is called mindfulness.
Imya satiy upeto hoti samupeto upgato samupgato,
With this mindfulness he is endowed, truly endowed, having attained, truly attained,
upapanno samupapanno samanngato.
being possessed, truly possessed, furnished (with it).
Tena vuccati satim. ti
Because of this mindful is said.
[373]
Vineyya loke abhijjhdomanassan.-ti
After removing avarice and sorrow regarding the world.
Tattha, katamo loko?
Herein, what is the world?
Teva dhamm loko, paca pi updnakkhandh loko
For sure it is the world of his own thoughts, the world of the five constituents (of
mind and body) that provide fuel for attachment
aya vuccati loko.
this is called world.
Satipahnavibhago - Suttantabhjanya - 79
Suttantabhjanya
The Section Derived from the Discourses
80
2. Abhidhammabhjanya
The Section Derived from the Abstract Teaching
[01: Pahamanayo]
[The First Method]33
[374]
Cattro Satipahn:
Four Ways of Attending to Mindfulness:
Idha bhikkhu kye kynupass viharati,
Here a monk dwells contemplating (the nature of) the body in the body,
vedansu vedannupass viharati,
he dwells contemplating (the nature of) feelings in feelings,
citte cittnupass viharati,
he dwells contemplating (the nature of) the mind in the mind,
dhammesu dhammnupass viharati.
he dwells contemplating (the nature of) things in (various) things.
33
This heading, and Dutiyanayo below, do not appear in the texts, but are inserted by the editor
for claritys sake.
80
Satipahnavibhago - Abhidhammabhjanya - 81
[375]
Katha-ca bhikkhu kye kynupass viharati?
And how does a monk dwell contemplating (the nature of) the body in the body?
Idha bhikkhu yasmi samaye lokuttara jhna bhveti,
Here a monk, at whatever time, develops the supermundane absorption,34
niyynika apacayagmi,
which leads out,35 which goes to decrease (of rebirth),
dihigatna pahnya, pahamya bhmiy pattiy,
to abandonment of wrong views, to the attainment of the first ground,36
vivicceva kmehi, vivicca akusalehi dhammehi,
(where,) quite secluded from sense desires, secluded from unwholesome things,
savitakka, savicra, vivekaja ptisukha,
having thinking, reflection, and the happiness and rapture born of seclusion,
pahama jhna upasampajja viharati,
he dwells, having attained the first absorption,37
dukkhapaipada dandhbhia kye kynupass,
with difficulty in practice38 and slow deepening of knowledge, and he contemplates (the
nature of) the body in the body,39
34
Satipahnavibhago - Abhidhammabhjanya - 82
Thai marks an ellipsis passage here and below, which would mean including the following at
this point: paissati sati saraat dhraat apilpanat asammussanat sati Satindriya
Satibala.
41
The only way to interpret this phrase, which occurs at the end of each section is that it means
that there may be other mental factors that have not been enumerated here, which are
concomitant with the practice of mindfulness, i.e. the list is not exhaustive, but indicative.
82
Satipahnavibhago - Abhidhammabhjanya - 83
Maggaga Maggapariypanna
the Path factor, and what belongs to the Path
ida vuccati satipahna.
this is said to be attending to mindfulness.
Avases dhamm satipahnasampayutt.
(Also) the rest of the things associated with the ways of attending to mindfulness.
[377]
Katha-ca bhikkhu citte cittnupass viharati?
And how does a monk dwell contemplating (the nature of) the mind in the mind?
Idha bhikkhu yasmi samaye lokuttara jhna bhveti,
Here a monk, at whatever time, develops the supermundane absorption,
niyynika apacayagmi,
which leads out, which goes to decrease (of rebirth),
dihigatna pahnya, pahamya bhmiy pattiy,
to abandonment of wrong views, to the attainment of the first ground,
vivicceva kmehi, vivicca akusalehi dhammehi,
(where,) quite secluded from sense desires, secluded from unwholesome things,
savitakka, savicra, vivekaja ptisukha,
having thinking, reflection, and the happiness and rapture born of seclusion,
pahama jhna upasampajja viharati,
he dwells, having attained the first absorption,
dukkhapaipada dandhbhia citte cittnupass,
with difficulty in practice and slow deepening of knowledge, and he contemplates (the
nature of) the mind in the mind,
y tasmi samaye sati anussati Sammsati Satisambojjhago,
and that which at that time is mindfulness, recollection, Right Mindfulness, the
Mindfulness factor of Complete Awakening,
Maggaga Maggapariypanna
the Path factor, and what belongs to the Path
ida vuccati satipahna.
this is said to be attending to mindfulness.
Avases dhamm satipahnasampayutt.
(Also) the rest of the things associated with the ways of attending to mindfulness.
83
Satipahnavibhago - Abhidhammabhjanya - 84
[378]
Katha-ca bhikkhu dhammesu dhammnupass viharati?
And how does a monk dwell contemplating (the nature of) things in (various) things?
Idha bhikkhu yasmi samaye lokuttara jhna bhveti,
Here a monk, at whatever time, develops the supermundane absorption,
niyynika apacayagmi,
which leads out, which goes to decrease (of rebirth),
dihigatna pahnya, pahamya bhmiy pattiy,
to abandonment of wrong views, to the attainment of the first ground,
vivicceva kmehi, vivicca akusalehi dhammehi,
(where,) quite secluded from sense desires, secluded from unwholesome things,
savitakka, savicra, vivekaja ptisukha,
having thinking, reflection, and the happiness and rapture born of seclusion,
pahama jhna upasampajja viharati,
he dwells, having attained the first absorption,
dukkhapaipada dandhbhia dhammesu dhammnupass,
with difficulty in practice and slow deepening of knowledge, and he contemplates (the
nature of) things in (various) things,
y tasmi samaye sati anussati Sammsati Satisambojjhago,
and that which at that time is mindfulness, recollection, Right Mindfulness, the
Mindfulness factor of Complete Awakening,
Maggaga Maggapariypanna
the Path factor, and what belongs to the Path
ida vuccati satipahna.
this is said to be attending to mindfulness.
Avases dhamm satipahnasampayutt.
(Also) the rest of the things associated with the ways of attending to mindfulness.
84
Satipahnavibhago - Abhidhammabhjanya - 85
[379]
Tattha katama satipahna?
What herein are the ways of attending to mindfulness?
Idha bhikkhu yasmi samaye lokuttara jhna bhveti,
Here a monk, at whatever time, develops the supermundane absorption,
niyynika apacayagmi,
which leads out, which goes to decrease (of rebirth),
dihigatna pahnya, pahamya bhmiy pattiy,
to abandonment of wrong views, to the attainment of the first ground,
vivicceva kmehi, vivicca akusalehi dhammehi,
(where,) quite secluded from sense desires, secluded from unwholesome things,
savitakka, savicra, vivekaja ptisukha,
having thinking, reflection, and the happiness and rapture born of seclusion,
pahama jhna upasampajja viharati,
he dwells, having attained the first absorption,
dukkhapaipada dandhbhia dhammesu dhammnupass,
with difficulty in practice and slow deepening of knowledge, and he contemplates (the
nature of) things in (various) things,
y tasmi samaye sati anussati Sammsati Satisambojjhago,
and that which at that time is mindfulness, recollection, Right Mindfulness, the
Mindfulness factor of Complete Awakening,
Maggaga Maggapariypanna
the Path factor, and what belongs to the Path
ida vuccati satipahna.
this is said to be attending to mindfulness.
Avases dhamm satipahnasampayutt.
(Also) the rest of the things associated with the ways of attending to mindfulness.
85
Satipahnavibhago - Abhidhammabhjanya - 86
[02: Dutiyanayo]
[The Second Method]
[380]
Cattro Satipahn:
Four Ways of Attending to Mindfulness:
Idha bhikkhu kye kynupass viharati,
Here a monk dwells contemplating (the nature of) the body in the body,
vedansu vedannupass viharati,
he dwells contemplating (the nature of) feelings in feelings,
citte cittnupass viharati,
he dwells contemplating (the nature of) the mind in the mind,
dhammesu dhammnupass viharati.
he dwells contemplating (the nature of) things in (various) things.
86
Satipahnavibhago - Abhidhammabhjanya - 87
[381]
Katha-ca bhikkhu kye kynupass viharati?
And how does a monk dwell contemplating (the nature of) the body in the body?
Idha bhikkhu yasmi samaye lokuttara jhna bhveti,
Here a monk, at whatever time, develops the supermundane absorption,42
niyynika apacayagmi,
which leads out, which goes to decrease (of rebirth),
dihigatna pahnya, pahamya bhmiy pattiy,
to abandonment of wrong views, to the attainment of the first ground,
vivicceva kmehi, vivicca akusalehi dhammehi,
(where,) quite secluded from sense desires, secluded from unwholesome things,
savitakka, savicra, vivekaja ptisukha,
having thinking, reflection, and the happiness and rapture born of seclusion,
pahama jhna upasampajja viharati,
he dwells, having attained the first absorption,
dukkhapaipada dandhbhia,
with difficulty in practice and slow deepening of knowledge,
tasmi samaye phasso hoti, vedan hoti, sa hoti,
and at that time there is contact, there is feeling, there is perception,43
cetan hoti, citta hoti,
there is intention, there is thought,
vitakko hoti, vicro hoti, pti hoti, sukha hoti, cittassekaggat hoti,
there is thinking, there is reflection, there is joyful interest, there is happiness, there is
one-pointedness of mind,44
Saddhindriya hoti, Viriyindriya hoti, Satindriya hoti,
there is the Faculty of Faith, there is the Faculty of Energy, there is the Faculty of
Mindfulness,
42
In the second Method the opening structure is similar to what we had in the first, but this
section enumerates the mental factors (cetasika) that are present and absent in the mind at that
time are enumerated.
43
Consciousness (vi) is covered by contact, and sakhra are covered in the next line.
44
It is a development in the Abhidhamma that in its standard description of the factors in the
first absorption (see Jhnavibhaga, Vibh. 12, Abhidhammabhjanya) it adds one-pointedness
of mind to the factors of thinking, reflection, joyful interest and happiness which are
enumerated in the discourse description of the state just listed above. Evidently there must be
concentration, but one-pointedness of mind is something different.
87
Satipahnavibhago - Abhidhammabhjanya - 88
45
These are the five faculties (pacindriyni) as they are found grouped together in the
teachings, and are listed as part of the thirty-seven Things on the Side of Awakening
(Bodhipakkhiyadhamm). The faculties that follow are of a different order altogether as they
are not ethical qualities, but have been grouped together with the preceding in the
Abhidhamma through word collocation.
46
These are the five strengths (paca bala), the two that follow form another group and are
included here through word collocation. They are mentioned again just below.
47
All three of which have been mentioned previously in the list, albeit the last two were there
given as strengths.
48
These, and the similar one that follow, are mental concomitants that are present during any
wholesome consciousness.
88
Satipahnavibhago - Abhidhammabhjanya - 89
49
Although no ellipsis passage is marked here the commentary indicates that the same method
applies also to the other liberations (vimokkha): desirelessness (appaihita) and the signless
(animitta).
89
Satipahnavibhago - Abhidhammabhjanya - 90
90
Satipahnavibhago - Abhidhammabhjanya - 91
91
Satipahnavibhago - Abhidhammabhjanya - 92
92
Satipahnavibhago - Abhidhammabhjanya - 93
[383]
Katha-ca bhikkhu citte cittnupass viharati?
And how does a monk dwell contemplating (the nature of) the mind in the mind?
Idha bhikkhu yasmi samaye lokuttara jhna bhveti,
Here a monk, at whatever time, develops the supermundane absorption,
niyynika apacayagmi,
which leads out, which goes to decrease (of rebirth),
dihigatna pahnya, pahamya bhmiy pattiy,
to abandonment of wrong views, to the attainment of the first ground,
vivicceva kmehi, vivicca akusalehi dhammehi,
(where,) quite secluded from sense desires, secluded from unwholesome things,
savitakka, savicra, vivekaja ptisukha,
having thinking, reflection, and the happiness and rapture born of seclusion,
pahama jhna upasampajja viharati,
he dwells, having attained the first absorption,
dukkhapaipada dandhbhia,
with difficulty in practice and slow deepening of knowledge,
tasmi samaye phasso hoti, vedan hoti, sa hoti,
and at that time there is contact, there is feeling, there is perception,
cetan hoti, citta hoti,
there is intention, there is thought,
vitakko hoti, vicro hoti, pti hoti, sukha hoti, cittassekaggat hoti,
there is thinking, there is reflection, there is joyful interest, there is happiness, there is
one-pointedness of mind,
Saddhindriya hoti, Viriyindriya hoti, Satindriya hoti,
there is the Faculty of Faith, there is the Faculty of Energy, there is the Faculty of
Mindfulness,
Samdhindriya hoti, Paindriya hoti,
there is the Faculty of Concentration, there is the Faculty of Wisdom,
manindriya hoti, somanassindriya hoti,
there is the mind-faculty, there is the joy-faculty,
jvitindriya hoti, anataassmtindriya hoti,
there is the life-faculty, there is the faculty of I will know what is unknown,
93
Satipahnavibhago - Abhidhammabhjanya - 94
Satipahnavibhago - Abhidhammabhjanya - 95
Satipahnavibhago - Abhidhammabhjanya - 96
Satipahnavibhago - Abhidhammabhjanya - 97
97
Satipahnavibhago - Abhidhammabhjanya - 98
98
Satipahnavibhago - Abhidhammabhjanya - 99
99
100
101
3. Pahpucchaka
The Questionnaire
[386]
Cattro Satipahn:
Four Ways of Attending to Mindfulness:
Idha bhikkhu kye kynupass viharati,
Here a monk dwells contemplating (the nature of) the body in the body,
tp sampajno satim, vineyya loke abhijjhdomanassa.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the
world.
Vedansu vedannupass viharati,
He dwells contemplating (the nature of) feelings in feelings,
tp sampajno satim, vineyya loke abhijjhdomanassa.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the
world.
Citte cittnupass viharati,
He dwells contemplating (the nature of) the mind in the mind,
tp sampajno satim, vineyya loke abhijjhdomanassa.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the
world.
Dhammesu dhammnupass viharati,
He dwells contemplating (the nature of) things in (various) things,
tp sampajno satim, vineyya loke abhijjhdomanassa.
ardent, fully aware, and mindful, after removing avarice and sorrow regarding the
world.
101
01: Tika
The Triplets
[387]
Catunna satipahnna:
Regarding the four (supermundane) ways of attending to mindfulness:50
[1] [Q:] Kati kusal?
Are any [of the ways of attending to mindfulness] wholesome?51
Kati akusal?
Are any unwholesome?
Kati abykat?
Are any without consequences?52
[388]
[A:] Siy kusal,
They may be wholesome,
siy abykat.
they may be without consequences.
50
Bhikkhu Bodhi (in a private communication) explained that although it is not explicity stated
here, what is being examined in this section is still the supermundane ways of attending to
mindfulness, lokuttara satipahna. He further explained that in what follows: siy kusal, siy
abykat, the Path is kusala, the Fruit is abykata; siy vipk siy vipkadhammadhamm, the
Fruit is vipka, the Path is vipkadhammadhamma; siy apacayagmino, siy
nevcayagminpacayagmino, the Path is the former, the Fruit is the latter; siy sekkh, siy
asekkh, the four Paths and lower three Fruits are sekkha; the arahattaphala is asekkha; siy
sammattaniyat, siy aniyat, the Path is sammattaniyat, the Fruit is aniyat.
51
This is a standard list of questions that occurs in the early parts of the Abhidhamma, which
seeks to further define which mental factors are present during the practice of the topic under
consideration. The sequence of questions is elided in the texts as kati kusal, kati akusal, kati
abykat ... kati sara kati ara. The rest has to be inferred from the supermundane
wholesome consciousness (lokuttarakusala) sequence in Dhammasaga. I have rearranged
the material here so that the answers, which are indented, follow each of the questions, which
hopefully makes the whole discussion more intelligible.
52
Ahaslin has this interesting explanation of this sequence: anavajjasukhavipkalakkha
kusal, svajjadukkhavipkalakkha akusal, avipkalakkha avykat; what has the
characteristic of having faultless and pleasant result is wholesome, what has the characteristic
of having faulty and painful result is unwholesome, what has the characteristic of no result is
without consequence. For this meaning, see SED: -vykta, mfn. undeveloped, unexpounded... I
follow the first meaning, but PED follows the second meaning and translates as unexplained,
not decided, not declared, indeterminate and, it seems to me, misses the point here.
102
53
103
Anupdinna-anupdniy.
(They are) not attached to and are not favourable to the attachments.
[5] Kati sakilihasakilesik?
Are any defiled and connected with the defilements?
Kati asakilihasakilesik?
Are any not defiled (but) are connected with the defilements?
Kati asakiliha-asakilesik?
Are any not defiled and are not connected with the defilements?
Asakiliha-asakilesik.
(They are) not defiled and are not connected with the defilements.
[6] Kati savitakkasavicr?
Are any with thinking and reflection?
Kati avitakkavicramatt?
Are any without thinking, and have reflection alone?
Kati avitakka-avicr?
Are any without thinking and reflection?
Siy savitakkasavicr,
They may be with thinking and reflection,
siy avitakkavicramatt,
they may be without thinking,56 and have reflection alone,
siy avitakka-avicr.
they may be without thinking and reflection.
[7] Kati ptisahagat?
Are any united with joyful interest?
Kati sukhasahagat?
Are any united with pleasure?
Kati upekkhsahagat?
Are any united with equanimity?
56
The second possibility comes about in the fivefold absorption sequence found in the
Abhidhamma. The third would apply in the second absorption and higher.
104
Siy ptisahagat,
They may be united with joyful interest,
siy sukhasahagat,
they may be united with pleasure,
siy upekkhsahagat.
they may be united with equanimity.57
[8] Kati dassanena pahtabb?
Are any to be given up through vision58 (of the First Path)?
Kati bhvanya pahtabb?
Are any to be given up through development59 (of the rest of the Paths)?
Kati neva dassanena na bhvanya pahtabb?
Are any to be given up neither through vision (of the First Path) nor through
development (of the rest of the Paths)?
Neva dassanena na bhvanya pahtabb.
(They are) to be given up neither through vision (of the First Path) nor through
development (of the rest of the Paths).
[9] Kati dassanena pahtabbahetuk?
Do any have roots that are to be given up through vision (of the First Path)?
Kati bhvanya pahtabbahetuk?
Do any have roots that are to be given up through development (of the rest of the
Paths)?
Kati neva dassanena na bhvanya pahtabbahetuk?
Do any have roots that are neither to be given up through vision (of the First Path) nor
through development (of the rest of the Paths)?
Neva dassanena na bhvanya pahtabbahetuk.
(They have) roots that are neither to be given up through vision (of the First Path) nor
through development (of the rest of the Paths).
57
Joyful interest and pleasure occur within the first and second absorptions (or first three, if we
follow the Abhidhamma classification), equanimity in the third and fourth absorptions (or
fourth and fifth).
58
Ahaslin: dassan ti Sotpattimaggena; through vision means through the (vision of the) Path
of Stream Entry.
59
Ahaslin: bhvany ti sesamaggattayena; through development means through the
(development of the) other three Paths.
105
60
Sekh are those on one or other of the Noble paths or fruitions, with the exception of those
with Arahatta fruit (Arahattaphala), who are known as asekh, those who are no longer in
training; those who are neither in training nor no longer training are ordinary folk (puthujjan)
who have not attained the Paths or the Fruits.
61
Ahaslin: pamakar dhamm rgdayo pama nma, rammaato v sampayogato v,
natthi etesa pama, pamassa ca paipakkh ti appam; measureable things like
passion and so on are called measureable, whether from sense-objects or from association, (but)
continueed on next page
106
Appam.
(They are) immeasurable.
[13] Kati parittramma?
Are any limited sense-objects?
Kati mahaggatramma?
Are any very great sense-objects?
Kati appamramma?
Are any immeasurable sense-objects?
Appamramma.
(They are) immeasurable sense-objects.
[14] Kati hn?
Are any inferior?
Kati majjhim?
Are any middling?
Kati pat?
Are any excellent?
Pat.
(They are) excellent.
[15] Kati micchattaniyat?
Are any wrongful and have a fixed destiny?
Kati sammattaniyat?
Are any righteous and have a fixed destiny?
Kati aniyat?
Do any not have a fixed destiny?62
these are not measureable, they are opposed to the measureable, therefore they are
immeasureable.
62
According to the Nikkhepakaa, there are five acts that are wrongful and have a fixed
destiny: matricide, patricide, killing a Arahat, drawing the blood of a Buddha, and making a
schism in the Sagha; the four Paths and Nibbna are righteous and have a fixed destiny; other
things do not have a fixed destiny.
107
Siy sammattaniyat,
They may be righteous and have a fixed destiny,
siy aniyat.
they may not have a fixed destiny.
[16] Kati Maggramma?
Do any have Path as their objects?
Kati Maggahetuk?
Do any have Path as their roots?
Kati Maggdhipatino?
Do any have Path as their predominant (factor)?
Na maggramma,
(They do) not have Path as their objects,
siy maggahetuk,
they may have Path as their roots,
siy maggdhipatino,
they may have Path as their predominant (factor),
siy na vattabb maggahetuk ti pi,
(sometimes) they may not be spoken of as having Path as their roots,
maggdhipatino ti pi.
or as their predominant (factor).
[17] Kati uppann?
Have any arisen?
Kati anuppann?
Have any not arisen?
Kati uppdino?
Are any arising?
Siy uppann,
They may be arisen,
siy anuppann,
they may be not arisen,
siy uppdino.
they may be arising.
108
Kati ajjhattabahiddh?
Are any his own and anothers?
Siy ajjhatt,
They may be his own,
siy bahiddh,
they may be anothers,
siy ajjhattabahiddh.
they may be his own and anothers.
[21] Kati ajjhattramma?
Are any internal objects?
Kati bahiddhramma?
Are any external objects?
Kati ajjhattabahiddhramma?
Are any internal and external objects?
Bahiddhramma.
(They are) external objects.
[22] Kati sanidassanasappaigh?
Are any visible and have impingement?64
Kati anidassanasappaigh?
Are any not visible and have impingement?
Kati anidassana-appaigh?
Are any not visible and without impingement?
Anidassana-appaigh.
(They are) not visible and without impingement.
64
02: Duka
The Pairs
[Hetugocchaka]
[The Roots Collection]65
[389]
[1] [Q:] Kati het?
Are any roots?
Kati na het?
Are any not roots?
[A:] Na het.
(They are) not roots.
[2] Kati sahetuk?
Are any connected with roots?
Kati ahetuk?
Are any unconnected with roots?
Sahetuk.
(They are) connected with roots.
[3] Kati hetusampayutt?
Are any associated with roots?
Kati hetuvippayutt?
Are any unassociated with roots?
Hetusampayutt.
(They are) associated with roots.
[4] Kati het ceva sahetuk ca?
Are any roots and connected with roots?
Kati sahetuk ceva na ca het?
Are any connected with roots (but) are not roots?
65
The Vibhaga lacks headings or end-titles for these sections. To clarify the discussion, I have
included the Dhammasaga's end-titles, and added them to each section as section headings
also.
111
[Cantaraduka]
[The Lesser Pairs]66
[7] Kati sappaccay?
Are any with causes?
Kati appaccay?
Are any without causes?
Sappaccay.
(They are) with causes.
66
We will later have the Greater Pairs (Mahantaraduka) and the End Pairs (Pihiduka).
112
[savagocchaka]
[The Pollutants Collection]
[14] Kati sav?
Are any pollutants?
Kati no sav?
Are any not pollutants?67
No sav.
(They are) not pollutants.
[15] Kati ssav?
Are any connected with pollutants?
Kati ansav?
Are any unconnected with pollutants?
Ansav.
(They are) unconnected with pollutants.
[16] Kati savasampayutt?
Are any associated with pollutants?
Kati savavippayutt?
Are any unassociated with pollutants?
67
savavippayutt.
(They are) unassociated with pollutants.
[17] Kati sav ceva ssav ca?
Are any pollutants and are connected with pollutants?
Kati ssav ceva no ca sav?
Are any connected with pollutants but are not pollutants?
Na vattabb sav ceva ssav c ti pi,
(They are) not to be spoken of as pollutants and connected with pollutants,
ssav ceva no ca sav ti pi.
(or) connected with pollutants but not pollutants.
[18] Kati sav ceva savasampayutt ca?
Are any pollutants and associated with pollutants?
Kati savasampayutt ceva no ca sav?
Are any associated with pollutants but are not pollutants?
Na vattabb sav ceva savasampayutt c ti pi, pi.
(They are) not to be spoken of as pollutants and associated with pollutants,
savasampayutt ceva no ca sav ti
(or) associated with pollutants but not pollutants.
[19] Kati savavippayutt kho pana ssav pi?
Are any unassociated with pollutants but are connected with pollutants?
Kati ansav pi?
Are any unconnected with pollutants?
savavippayutt.
(They are) unassociated with pollutants.
Ansav.
(They are) unconnected with pollutants.68
savagocchaka
The Pollutants Collection
68
The next six sections up till the Parmsagocchaka, which examine different collections of
defilements, all follow the same format.
115
[Saojanagocchaka]
[The Fetters Collection]
[20] Kati saojan?
Are any fetters?
Kati no saojan?
Are any not fetters?69
No saojan.
(They are) not fetters.
[21] Kati saojaniy?
Are any favourable to the fetters?
Kati asaojaniy?
Are any unfavourable to the fetters?
Asaojaniy.
(They are) unfavourable to the fetters.
[22] Kati saojanasampayutt?
Are any associated with the fetters?
Kati saojanavippayutt?
Are any unassociated with the fetters?
Saojanavippayutt.
(They are) unassociated with the fetters.
[23] Kati saojan ceva saojaniy ca?
Are any fetters and favourable to the fetters?
Kati saojaniy ceva no ca saojan?
Are any favourable to the fetters but are not fetters?
Na vattabb saojan ceva saojaniy c ti pi,
(They are) not to be spoken of as fetters and favourable to the fetters,
69
There are ten fetters: embodiment view (sakkyadihi), doubt (vicikicch), grasping at virtue
and practices (slabbataparmsa), passion for sensuality (kmarga), ill-will (vypda),
passion for the form worlds (rparga), passion for the formless worlds (arparga), conceit
(mna), agitation (uddhacca) and ignorance (avijj).
116
[Ganthagocchaka]
[The Knots Collection]
[26] Kati ganth?
Are any knots?
Kati no ganth?
Are any not knots?70
No ganth.
(They are) not knots.
70
There are four: the knots of avarice (abhijjh), ill-will (vypda), grasping at virtue and
practices (slabbataparmsa), inclination to (insisting) this is the truth (idasaccbhinivesa).
117
118
[Oghagocchaka]
[The Floods Collection]
[32] Kati ogh?
Are any floods?
Kati no ogh?
Are any not floods?71
No ogh.
(They are) not floods.
[33] Kati oghaniy?
Are any favourable to the floods?
Kati anoghaniy?
Are any unfavourable to the floods?
Anoghaniy.
(They are) unfavourable to the floods.
[34] Kati oghasampayutt?
Are any associated with floods?
Kati oghavippayutt?
Are any unassociated with floods?
Oghavippayutt.
(They are) unassociated with floods.
71
These are the similar to the pollutants above: the floods of sense-desire (kmogha), (desiring)
continuation (bhavogha), (wrong) views (dihogha) and ignorance (avijjogha).
119
120
[Yogagocchaka]
[The Yokes Collection]
[38] Kati yog?
Are any yokes?
Kati no yog?
Are any not yokes?72
No yog.
(They are) not yokes.
[39] Kati yoganiy?
Are any favourable to the yokes?
Kati ayoganiy?
Are any unfavourable to the yokes?
Ayoganiy.
(They are) unfavourable to the yokes.
[40] Kati yogasampayutt?
Are any associated with yokes?
Kati yogavippayutt?
Are any unassociated with yokes?
Yogavippayutt.
(They are) unassociated with yokes.
[41] Kati yog ceva yoganiy ca?
Are any yokes and favourable to the yokes?
Kati yoganiy ceva no ca yog?
Are any favourable to the yokes but are not yokes?
Na vattabb yog ceva yoganiy c ti pi,
(They are) not to be spoken of as yokes and favourable to the yokes,
yoganiy ceva no ca yog ti pi.
(or) as favourable to the yokes but not yokes.
72
These are the similar to the pollutants above: the yokes of sense-desire (kmayoga), (desiring)
continuation (bhavayoga), (wrong) views (dihiyoga) and ignorance (avijjyoga).
121
[Nvaraagocchaka]
[The Hindrances Collection]
[44] Kati nvara?
Are any hindrances?
Kati no nvara?
Are any not hindrances?73
No nvara.
(They are) not hindrances.
73
Five in number: sensual desire (kmacchanda), ill-will (vypda), sloth and torpor
(thnamiddha), agitation and worry (uddhaccakukkucca) and skeptical doubt (vicikicch).
122
123
[Parmsagocchaka]
[The Adherences Collection]
[50] Kati parms?
Are any adherences?
Kati no parms?
Are any not adherences?74
No parms.
(They are) not adherences.
[51] Kati parmah?
Are any adhered to?
Kati aparmah?
Are any not adhered to?
Aparmah.
(They are) not adhered to.
74
Adherences refers to the wrong views that the world is eternal or not eternal; finite or infinite;
the soul and the body are the same or not the same; the individual exists or doesnt exist after
death; the individual both exists and does not exist after death or neither exists nor does not
exist after death.
124
125
[Mahantaraduka]
[The Greater Pairs]
[55] Kati sramma?
Are any with sense-objects?
Kati anramma?
Are any without sense-objects?
Sramma.
(They are) with sense-objects.
[56] Kati citt?
Are any consciousness?
Kati no citt?
Are any not consciousness?75
No citt.
(They are) not consciousness.
[57] Kati cetasik?
Are any mental factors?
Kati acetasik?
Are any not mental factors?
Cetasik.
(They are) mental factors.
[58] Kati cittasampayutt?
Are any associated with mind?
Kati cittavippayutt?
Are any unassociated with mind?
Cittasampayutt.
(They are) associated with mind.
75
128
[Updnagocchaka]
[The Attachments Collection]
[69] Kati updn?
Are any attachments?
Kati no updn?
Are any not attachments?76
No updn.
(They are) not attachments.
[70] Kati updniy?
Are any favourable to the attachments?
Kati anupdniy?
Are any unfavourable to the attachments?
Anupdniy.
(They are) unfavourable to the attachments.
[71] Kati updnasampayutt?
Are any associated with the attachments?
Kati updnavippayutt?
Are any unassociated with the attachments?
Updnavippayutt.
(They are) unassociated with attachments.
76
130
[Kilesagocchaka]
[The Defilements Collection]
[75] Kati kiles?
Are any defilements?
Kati no kiles?
Are any not defilements?77
No kiles.
(They are) not defilements.
[76] Kati sakilesik?
Are any connected with the defilements?
Kati asakilesik?
Are any unconnected with the defilements?
Asakilesik.
(They are) unconnected with the defilements.
[77] Kati sakilih?
Are any defiled?
Kati asakilih?
Are any not defiled?
Asakilih.
(They are) not defiled.
[78] Kati kilesasampayutt?
Are any associated with the defilements?
Kati kilesavippayutt?
Are any unassociated with the defilements?
Kilesavippayutt.
(They are) unassociated with the defilements.
77
The defilements are here defined as ten: greed (lobha), hatred (dosa), delusion (moha), conceit
(mna), (wrong) views (dihi), doubt (vicikicch), sloth (thna), agitation (uddhacca), lack of
conscience (ahirka), lack of shame (anottappa).
131
132
Kilesavippayutt.
(They are) unassociated with defilements.
Asakilesik.
(They are) unconnected with the defilements.
Kilesagocchaka
The Defilements Collection
[Pihiduka]
[The End Pairs]
[83] Kati dassanena pahtabb?
Can any be given up through vision (of the First Path)?
Kati na dassanena pahtabb?
Can any not be given up through vision (of the First Path)?
No dassanena pahtabb.
(They are) not given up through vision (of the First Path).
[84] Kati bhvanya pahtabb?
Can any be given up through development (of the rest of the Paths)?
Kati na bhvanya pahtabb?
Can any not be given up through development (of the rest of the Paths)?
Na bhvanya pahtabb.
(They are) not given up through development (of the rest of the Paths).
[85] Kati dassanena pahtabbahetuk?
Are any roots that are to be given up through vision (of the First Path)?
Kati na dassanena pahtabbahetuk?
Are any roots that are not to be given up through vision (of the First Path)?
Na dassanena pahtabbahetuk.
(They are) not roots to be given up through vision (of the First Path).
133
135
78
Pahpucchaka
The Questionaire
Satipahnavibhago Nihito
The Analysis of the Ways of Attending to Mindfulness is Finished
137
Paccayuddesaniddesa
The Enumeration and Explanation of
the Conditions
Pahnapi
Burmese Chaha Sagyana Text
translated by
nandajoti Bhikkhu
Paccayuddesaniddesa - 2
Paccayuddeso
The Enumeration of the Conditions
Hetupaccayo, rammaa-paccayo, adhipatipaccayo,
Root condition, object condition, predominence condition,
anantarapaccayo, samanantarapaccayo,
preceding condition, prior condition,
sahajtapaccayo, aamaapaccayo,
arising together condition, mutuality condition,
nissayapaccayo, upanissayapaccayo,
support condition, strong support condition,
purejtapaccayo, pacchjtapaccayo, sevanapaccayo,
arising before condition, arising later condition, habitual condition,
kammapaccayo, vipkapaccayo,
(intentional) deed condition, result condition,
hrapaccayo, indriyapaccayo,
nutriment condition, faculty condition,
jhnapaccayo, maggapaccayo,
absorption condition, path condition,
sampayuttapaccayo, vippayuttapaccayo,
association condition, disassociation condition,
atthipaccayo, natthipaccayo,
presence condition, absence condition,
vigatapaccayo, avigatapaccayo ti.
disappearance condition, non-disappearance condition.
Paccayuddesaniddesa - 3
Paccayaniddeso
The Explanation of the Conditions
01. Hetupaccayo ti
Root condition means
het hetusampayuttakna dhammna,
roots1 are related to those things associated with roots,
tasamuhnna-ca rpna,
and the forms that originate from it,2
hetupaccayena paccayo.
the condition being by way of root condition.
Paccayuddesaniddesa - 4
02. rammaapaccayo ti
Object condition means
rpyatana cakkhuviadhtuy,
the form sense-sphere is related to the eye-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,3
rammaapaccayena paccayo;
the condition being by way of object condition;
saddyatana sotaviadhtuy,
the sound sense-sphere is related to the ear-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
rammaapaccayena paccayo;
the condition being by way of object condition;
gandhyatana ghnaviadhtuy
the smell sense-sphere is related to the nose-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
rammaapaccayena paccayo.
the condition being by way of object condition;
Paccayuddesaniddesa - 5
rasyatana jivhviadhtuy
the taste sense-sphere is related to the tongue-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
rammaapaccayena paccayo.
the condition being by way of object condition;
phohabbyatana kyaviadhtuy,
the tangibles sense-sphere is related to the body-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
rammaapaccayena paccayo;
the condition being by way of object condition;
rpyatana saddyatana gandhyatana,
the form sense-sphere, the sound sense-sphere, the smell sense-sphere,
rasyatana phohabbyatana manodhtuy,
the taste sense-sphere, the tangibles sense-sphere are related to the
mind element,
tasampayuttakna-ca dhammna,
and the things associated with it,
rammaapaccayena paccayo.
the condition being by way of object condition.
Paccayuddesaniddesa - 6
Paccayuddesaniddesa - 7
03. Adhipatipaccayo ti
Predominence condition means
chanddhipati chandasampayuttakna dhammna,
a predominence of (concentrated wholesome) desire is related to those
thoughts associated with (wholesome) desire,
tasamuhnna-ca rpna,
and the forms that originate from it,
adhipatipaccayena paccayo;
the condition being by way of predominence condition;
vriydhipati vriyasampayuttakna dhammna,
a predominence of (concentrated) energy is related to those thoughts
associated with energy,
tasamuhnna-ca rpna,
and the forms that originate from it,
adhipatipaccayena paccayo;
the condition being by way of predominence condition;
cittdhipati cittasampayuttakna dhammna,
predominence of (concentrated wholesome) mind is related to those
thoughts associated with (wholesome) mind,
tasamuhnna-ca rpna,
and the forms that originate from it,
adhipatipaccayena paccayo;
the condition being by way of predominence condition;
Paccayuddesaniddesa - 8
Paccayuddesaniddesa - 9
04. Anantarapaccayo ti
Preceding condition means
cakkhuviadhtu tasampayuttak ca dhamm
eye-consciousness element and the things associated with it
manodhtuy tasampayuttakna-ca dhammna,
are related to the mind element and the things associated with it,
anantarapaccayena paccayo,
the condition being by way of preceding condition,
manodhtu tasampayuttak ca dhamm
mind element and the things associated with it
manoviadhtuy tasampayuttakna-ca dhammna,
are related to the mind-consciousness element and the things associated
with it,
anantarapaccayena paccayo;
the condition being by way of preceding condition;
sotaviadhtu tasampayuttak ca dhamm
ear-consciousness element and the things associated with it
manodhtuy tasampayuttakna-ca dhammna,
are related to the mind element and the things associated with it,
anantarapaccayena paccayo,
the condition being by way of preceding condition,
Paccayuddesaniddesa - 10
Paccayuddesaniddesa - 11
Paccayuddesaniddesa - 12
Paccayuddesaniddesa - 13
Paccayuddesaniddesa - 14
Paccayuddesaniddesa - 15
05. Samanantarapaccayo ti
Prior condition means
cakkhuviadhtu tasampayuttak ca dhamm
eye-consciousness element and the things associated with it
manodhtuy tasampayuttakna-ca dhammna,
are related to the mind element and the things associated with it,
samanantarapaccayena paccayo,
the condition being by way of prior condition,
manodhtu tasampayuttak ca dhamm
mind element and the things associated with it
manoviadhtuy tasampayuttakna-ca dhammna,
are related to the mind-consciousness element and the things associated
with it,
samanantarapaccayena paccayo;
the condition being by way of prior condition;
sotaviadhtu tasampayuttak ca dhamm
ear-consciousness element and the things associated with it
manodhtuy tasampayuttakna-ca dhammna,
are related to the mind element and the things associated with it,
samanantarapaccayena paccayo,
the condition being by way of prior condition,
Paccayuddesaniddesa - 16
Paccayuddesaniddesa - 17
Paccayuddesaniddesa - 18
Paccayuddesaniddesa - 19
Paccayuddesaniddesa - 20
Paccayuddesaniddesa - 21
06. Sahajtapaccayo ti
Arising together condition means
cattro khandh arpino aamaa,
6
the four formless constituents are mutually related,
sahajtapaccayena paccayo;
the condition being by way of arising together condition;
cattro mahbht aamaa;
the four great elementals7 are mutually related,
sahajtapaccayena paccayo;
the condition being by way of arising together condition;
okkantikkhae nmarpa aamaa
at the time of descent (into the womb) mind and body are mutually
related,
sahajtapaccayena paccayo;
the condition being by way of arising together condition;
cittacetasik dhamm
mental factors and thoughts
cittasamuhnna rpna,
are related to forms that originate from the mind,
sahajtapaccayena paccayo;
the condition being by way of arising together condition;
6
7
Paccayuddesaniddesa - 22
mahbht updrpna,
the four great elementals are related to secondary form,
sahajtapaccayena paccayo.
the condition being by way of arising together condition.
Rpino dhamm arpna dhammna kici kle,
Forms are sometimes related to the formless,
sahajtapaccayena paccayo;
the condition being by way of arising together condition;
kici kle na sahajtapaccayena paccayo.
and sometimes the condition is not by way of arising together
condition.8
Paccayuddesaniddesa - 23
07. Aamaapaccayo ti
Mutuality condition means
cattro khandh arpino,
the four formless constituents are related,
aamaapaccayena paccayo;
the condition being by way of mutuality condition;
cattro mahbht,
the four great elementals are related,
aamaapaccayena paccayo;
the condition being by way of mutuality condition;
okkantikkhae nmarpa,
at the time of descent (into the womb) mind and body are related,
aamaapaccayena paccayo.
the condition being by way of mutuality condition;
Paccayuddesaniddesa - 24
08. Nissayapaccayo ti
Support condition means
cattro khandh arpino aamaa,
the four formless constituents are mutually related,
nissayapaccayena paccayo;
the condition being by way of support condition;
cattro mahbht aamaa;
the four great elementals are mutually related,
nissayapaccayena paccayo;
the condition being by way of support condition;
okkantikkhae nmarpa aamaa
at the time of descent (into the womb) mind and body are mutually
related,
nissayapaccayena paccayo;
the condition being by way of support condition;
cittacetasik dhamm
mental factors and thoughts
cittasamuhnna rpna,
are related to forms that originate from the mind,
nissayapaccayena paccayo;
the condition being by way of support condition;
Paccayuddesaniddesa - 25
mahbht updrpna
the four great elementals are related to secondary form
nissayapaccayena paccayo.
9
the condition being by way of support condition.
Cakkhyatana
Eye sense-sphere10
cakkhuviadhtuy tasampayuttakna-ca dhammna,
is related to eye-consciousness element and the things associated with
it,
nissayapaccayena paccayo;
the condition being by way of support condition;
sotyatana
ear sense-sphere
sotaviadhtuy tasampayuttakna-ca dhammna,
is related to ear-consciousness element and the things associated with
it,
nissayapaccayena paccayo;
the condition being by way of support condition;
Support condition only operates on those things that arise together, as above
this point, or arise in succession, as in the ones below.
10
The eye sense-sphere, means the physical eye itself, and similarly
throughout.
Paccayuddesaniddesa - 26
ghnyatana
nose sense-sphere
ghnaviadhtuy tasampayuttakna-ca dhammna,
is related to nose-consciousness element and the things associated with
it,
nissayapaccayena paccayo;
the condition being by way of support condition;
jivhyatana
tongue sense-sphere
jivhviadhtuy tasampayuttakna-ca dhammna,
is related to tongue-consciousness element and the things associated
with it,
nissayapaccayena paccayo;
the condition being by way of support condition;
kyyatana
body sense-sphere
kyaviadhtuy tasampayuttakna-ca dhammna,
is related to body-consciousness element and the things associated with
it,
nissayapaccayena paccayo.
the condition being by way of support condition.
Paccayuddesaniddesa - 27
Ya rpa nissya,
With the support of this form,11
manodhtu ca manoviadhtu ca vattanti,
mind element and the mind-consciousness element arise,
ta rpa manodhtuy ca manoviadhtuy ca
that form is related to the mind element and the mind-consciousness
element
tasampayuttakna-ca dhammna,
and the thoughts associated with it,
nissayapaccayena paccayo.
the condition being by way of support condition.
11
Paccayuddesaniddesa - 28
09. Upanissayapaccayo ti
Strong support condition means
purim purim kusal dhamm
the immediately former wholesome thoughts
pacchimna pacchimna kusalna dhammna,
are related to the immediately following wholesome thoughts,
upanissayapaccayena paccayo.
the condition being by way of strong support condition.
Purim purim kusal dhamm
The immediately former wholesome thoughts
pacchimna pacchimna akusalna dhammna kesaci,
are related to some later unwholesome thoughts,
upanissayapaccayena paccayo.
the condition being by way of strong support condition.
Purim purim kusal dhamm
The immediately former wholesome thoughts
pacchimna pacchimna abykatna dhammna,
are related to the immediately following inconsequential thoughts,
upanissayapaccayena paccayo.
the condition being by way of strong support condition.
Paccayuddesaniddesa - 29
Paccayuddesaniddesa - 30
Paccayuddesaniddesa - 31
10. Purejtapaccayo ti
Arising before condition means
cakkhyatana
eye sense-sphere
cakkhuviadhtuy tasampayuttakna-ca dhammna,
is related to eye-consciousness element and the things associated with
it,
purejtapaccayena paccayo;
the condition being by way of arising before condition;
sotyatana
ear sense-sphere
sotaviadhtuy tasampayuttakna-ca dhammna,
is related to ear-consciousness element and the things associated with
it,
purejtapaccayena paccayo;
the condition being by way of arising before condition;
ghnyatana
nose sense-sphere
ghnaviadhtuy tasampayuttakna-ca dhammna,
is related to nose-consciousness element and the things associated with
it,
purejtapaccayena paccayo;
the condition being by way of arising before condition;
Paccayuddesaniddesa - 32
jivhyatana
tongue sense-sphere
jivhviadhtuy tasampayuttakna-ca dhammna,
is related to tongue-consciousness element and the things associated
with it,
purejtapaccayena paccayo;
the condition being by way of arising before condition;
kyyatana
body sense-sphere
kyaviadhtuy tasampayuttakna-ca dhammna,
is related to body-consciousness element and the things associated with
it,
purejtapaccayena paccayo.
the condition being by way of arising before condition.
Rpyatana
The form sense-sphere
cakkhuviadhtuy tasampayuttakna-ca dhammna,
is related to the eye-consciousness element and the things associated
with it,
purejtapaccayena paccayo;
the condition being by way of arising before condition;
Paccayuddesaniddesa - 33
saddyatana
the sound sense-sphere
sotaviadhtuy tasampayuttakna-ca dhammna,
is related to the ear-consciousness element and the things associated
with it,
purejtapaccayena paccayo;
the condition being by way of arising before condition;
gandhyatana
the smell sense-sphere
ghnaviadhtuy tasampayuttakna-ca dhammna,
is related to the nose-consciousness element and the things associated
with it,
purejtapaccayena paccayo.
the condition being by way of arising before condition;
rasyatana
the taste sense-sphere
jivhviadhtuy tasampayuttakna-ca dhammna,
is related to the tongue-consciousness element and the things associated
with it,
purejtapaccayena paccayo.
the condition being by way of arising before condition;
Paccayuddesaniddesa - 34
phohabbyatana
the tangibles sense-sphere
kyaviadhtuy tasampayuttakna-ca dhammna,
is related to the body-consciousness element and the things associated
with it,
purejtapaccayena paccayo;
the condition being by way of arising before condition;
rpyatana saddyatana gandhyatana,
the form sense-sphere, the sound sense-sphere, the smell sense-sphere,
rasyatana phohabbyatana
the taste sense-sphere, the tangibles sense-sphere
manodhtuy tasampayuttakna-ca dhammna,
are related to the mind element and the things associated with it,
purejtapaccayena paccayo.
the condition being by way of arising before condition.
Ya rpa nissya,
With the support of this form,
manodhtu ca manoviadhtu ca vattanti,
mind element and the mind-consciousness element arise,
ta rpa
that form
manodhtuy tasampayuttakna-ca dhammna,
is related to the mind element and the things associated with it,
purejtapaccayena paccayo.
the condition being by way of arising before condition.
Paccayuddesaniddesa - 35
Manoviadhtuy
(That form is) related to mind-consciousness element
tasampayuttakna-ca dhammna kici kle,
and the thoughts associated with it sometimes,
purejtapaccayena paccayo;
the condition being by way of arising before condition;
kici kle na purejtapaccayena paccayo.
and sometimes the condition is not by way of arising before
condition.12
12
Paccayuddesaniddesa - 36
11. Pacchjtapaccayo ti
Arising later condition means
pacchjt cittacetasik dhamm
mental factors and thoughts arising later
purejtassa imassa kyassa,
are related to this collection of (things) arising before,
pacchjtapaccayena paccayo.
the condition being by way of arising later condition.
Paccayuddesaniddesa - 37
12. sevanapaccayo ti
Habitual condition means
purim purim kusal dhamm
former wholesome thoughts
pacchimna pacchimna kusalna dhammna,
are related to the following wholesome thoughts,
sevanapaccayena paccayo.
the condition being by way of habitual condition.
Purim purim akusal dhamm
Former unwholesome thoughts
pacchimna pacchimna akusalna dhammna,
are related to the following unwholesome thoughts,
sevanapaccayena paccayo.
the condition being by way of habitual condition.
Purim purim kiriybykat dhamm
Former functionally inconsequential thoughts
pacchimna pacchimna kiriybykatna dhammna
are related to the following functionally inconsequential thoughts,
sevanapaccayena paccayo.
the condition being by way of habitual condition.
Paccayuddesaniddesa - 38
13. Kammapaccayo ti
(Intentional) deed condition means
kusalkusala kamma
a wholesome and an unwholesome (intentional) deed
vipkna khandhna kaatt ca rpna,
are related to the constituents of results and to the forms that originate
from what was done,13
kammapaccayena paccayo;
the condition being by way of (intentional) deed condition;
Cetan sampayuttakna dhammna,
Intention is related to those thoughts associated with it,
tasamuhnna-ca rpna,
and the forms that originate from it,
kammapaccayena paccayo.
the condition being by way of (intentional) deed condition.
13
This indicates the results which have not come to fruition yet.
Paccayuddesaniddesa - 39
14. Vipkapaccayo ti
Result condition means
vipk cattro khandh arpino aamaa,
the resultant four formless constituents are mutually related,
vipkapaccayena paccayo.
the condition being by way of result condition.
Paccayuddesaniddesa - 40
15. hrapaccayo ti
Nutriment condition means
kabakro hro imassa kyassa,
material food is related to this body,
hrapaccayena paccayo.
the condition being by way of nutriment condition.
Arpino hr sampayuttakna dhammna,
Formless foods14 are related to those things associated with it,
tasamuhnna-ca rpna,
and the forms that originate from it,
hrapaccayena paccayo.
the condition being by way of nutriment condition.
14
Paccayuddesaniddesa - 41
16. Indriyapaccayo ti
Faculty condition means
cakkhundriya
the eye-faculty
cakkhuviadhtuy tasampayuttakna-ca dhammna,
is related to eye-consciousness element and the things associated with
it,
indriyapaccayena paccayo;
the condition being by way of faculty condition;
sotindriya
the ear-faculty
sotaviadhtuy tasampayuttakna-ca dhammna,
is related to ear-consciousness element and the things associated with
it,
indriyapaccayena paccayo;
the condition being by way of faculty condition;
ghnindriya
the nose-faculty
ghnaviadhtuy tasampayuttakna-ca dhammna,
is related to nose-consciousness element and the things associated with
it,
indriyapaccayena paccayo;
the condition being by way of faculty condition;
Paccayuddesaniddesa - 42
jivhindriya
the tongue-faculty
jivhviadhtuy tasampayuttakna-ca dhammna,
is related to tongue-consciousness element and the things associated
with it,
indriyapaccayena paccayo;
the condition being by way of faculty condition;
kyindriya
the body-faculty
kyaviadhtuy tasampayuttakna-ca dhammna,
is related to body-consciousness element and the things associated with
it,
indriyapaccayena paccayo.
the condition being by way of faculty condition.
Rpajvitindriya kaattrpna,
The physical life faculty is related to forms that originate from what
was done,
indriyapaccayena paccayo.
the condition being by way of faculty condition.
Arpino indriy sampayuttakna dhammna
Formless faculties are related to those things associated with it,
tasamuhnna-ca rpna,
and the forms that originate from it,
indriyapaccayena paccayo.
the condition being by way of faculty condition.
Paccayuddesaniddesa - 43
17. Jhnapaccayo ti
Absorption condition means
jhnagni
15
the absorption factors
jhnasampayuttakna dhammna,
are related to those things associated with absorption,
tasamuhnna-ca rpna,
and the forms that originate from it,
jhnapaccayena paccayo.
the condition being by way of absorption condition.
15
Paccayuddesaniddesa - 44
18. Maggapaccayo ti
Path condition means
maggagni
16
the path factors
maggasampayuttakna dhammna,
are related to those things associated with the path,
tasamuhnna-ca rpna,
and the forms that originate from it,
maggapaccayena paccayo.
the condition being by way of path condition.
16
The comm. names twelve path factors: wisdom (pa), thinking (vitakka),
right speech, actions and livelihood (sammvckammantjv), energy
(vriya), mindfulness (sati), concentration (samdhi), wrong views
(micchdihi), and wrong speech, action and livelihood
(micchvckammantjv).
Paccayuddesaniddesa - 45
19. Sampayuttapaccayo ti
Association condition means
cattro khandh arpino aamaa,
17
the four formless constituents are mutually related,
sampayuttapaccayena paccayo.
the condition being by way of association condition.
17
Paccayuddesaniddesa - 46
20. Vippayuttapaccayo ti
Disassociation condition means
rpino dhamm arpna dhammna,
forms are related to the formless,
vippayuttapaccayena paccayo.
the condition being by way of disassociation condition.
Arpino dhamm rpna dhammna,
the formlesss is related to forms,
vippayuttapaccayena paccayo.
the condition being by way of disassociation condition.
Paccayuddesaniddesa - 47
21. Atthipaccayo ti
Presence condition means
cattro khandh arpino aamaa,
the four formless constituents are mutually related,
atthipaccayena paccayo;
the condition being by way of presence condition;
cattro mahbht aamaa;
the four great elementals are mutually related,
atthipaccayena paccayo;
the condition being by way of presence condition;
okkantikkhae nmarpa aamaa
at the time of descent (into the womb) mind and body are mutually
related,
atthipaccayena paccayo;
the condition being by way of presence condition;
cittacetasik dhamm
mental factors and thoughts
cittasamuhnna rpna,
are related to forms that originate from the mind,
atthipaccayena paccayo;
the condition being by way of presence condition;
Paccayuddesaniddesa - 48
mahbht updrpna,
the four great elementals are related to secondary form,
atthipaccayena paccayo.
the condition being by way of presence condition.
Cakkhyatana
Eye sense-sphere
cakkhuviadhtuy tasampayuttakna-ca dhammna,
is related to eye-consciousness element and the things associated with
it,
atthipaccayena paccayo;
the condition being by way of presence condition;
sotyatana
ear sense-sphere
sotaviadhtuy tasampayuttakna-ca dhammna,
is related to ear-consciousness element and the things associated with
it,
atthipaccayena paccayo;
the condition being by way of presence condition;
ghnyatana
nose sense-sphere
ghnaviadhtuy tasampayuttakna-ca dhammna,
is related to nose-consciousness element and the things associated with
it,
atthipaccayena paccayo;
the condition being by way of presence condition;
Paccayuddesaniddesa - 49
jivhyatana
tongue sense-sphere
jivhviadhtuy tasampayuttakna-ca dhammna,
is related to tongue-consciousness element and the things associated
with it,
atthipaccayena paccayo;
the condition being by way of presence condition;
kyyatana
body sense-sphere
kyaviadhtuy tasampayuttakna-ca dhammna,
is related to body-consciousness element and the things associated with
it,
atthipaccayena paccayo.
the condition being by way of presence condition.
Rpyatana cakkhuviadhtuy,
The form sense-sphere is related to the eye-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
atthipaccayena paccayo;
the condition being by way of presence condition;
Paccayuddesaniddesa - 50
saddyatana sotaviadhtuy,
the sound sense-sphere is related to the ear-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
atthipaccayena paccayo;
the condition being by way of presence condition;
gandhyatana ghnaviadhtuy
the smell sense-sphere is related to the nose-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
atthipaccayena paccayo.
the condition being by way of presence condition;
rasyatana jivhviadhtuy
the taste sense-sphere is related to the tongue-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
atthipaccayena paccayo.
the condition being by way of presence condition;
phohabbyatana kyaviadhtuy,
the tangibles sense-sphere is related to the body-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
atthipaccayena paccayo;
the condition being by way of presence condition;
Paccayuddesaniddesa - 51
Paccayuddesaniddesa - 52
22. Natthipaccayo ti
Absence condition means
samanantaraniruddh cittacetasik dhamm,
mental factors and thoughts that have ceased being prior,
pauppannna cittacetasikna dhammna,
are related to mental factors and thoughts that have arisen in the
present,
natthipaccayena paccayo.
the condition being by way of absence condition.
Paccayuddesaniddesa - 53
23. Vigatapaccayo ti
Disappearance condition means
samanantaravigat cittacetasik dhamm,
mental factors and thoughts that have disappeared from being prior,
pauppannna cittacetasikna dhammna,
are related to mental factors and thoughts that have arisen in the
present,
vigatapaccayena paccayo.
the condition being by way of disappearance condition.
Paccayuddesaniddesa - 54
24. Avigatapaccayo ti
Non-disappearance condition means
cattro khandh arpino aamaa,
the four formless constituents are mutually related,
avigatapaccayena paccayo;
the condition being by way of non-disappearance condition;
cattro mahbht aamaa;
the four great elementals are mutually related,
avigatapaccayena paccayo;
the condition being by way of non-disappearance condition;
okkantikkhae nmarpa aamaa
at the time of descent (into the womb) mind and body are mutually
related,
avigatapaccayena paccayo;
the condition being by way of non-disappearance condition;
cittacetasik dhamm
mental factors and thoughts
cittasamuhnna rpna,
are related to forms that originate from the mind,
avigatapaccayena paccayo;
the condition being by way of non-disappearance condition;
Paccayuddesaniddesa - 55
mahbht updrpna,
the four great elementals are related to secondary form,
avigatapaccayena paccayo.
the condition being by way of non-disappearance condition.
Cakkhyatana
Eye sense-sphere
cakkhuviadhtuy tasampayuttakna-ca dhammna,
is related to eye-consciousness element and the things associated with
it,
avigatapaccayena paccayo;
the condition being by way of non-disappearance condition;
sotyatana
ear sense-sphere
sotaviadhtuy tasampayuttakna-ca dhammna,
is related to ear-consciousness element and the things associated with
it,
avigatapaccayena paccayo;
the condition being by way of non-disappearance condition;
ghnyatana
nose sense-sphere
ghnaviadhtuy tasampayuttakna-ca dhammna,
is related to nose-consciousness element and the things associated with
it,
avigatapaccayena paccayo;
the condition being by way of non-disappearance condition;
Paccayuddesaniddesa - 56
jivhyatana
tongue sense-sphere
jivhviadhtuy tasampayuttakna-ca dhammna,
is related to tongue-consciousness element and the things associated
with it,
avigatapaccayena paccayo;
the condition being by way of non-disappearance condition;
kyyatana
body sense-sphere
kyaviadhtuy tasampayuttakna-ca dhammna,
is related to body-consciousness element and the things associated with
it,
avigatapaccayena paccayo.
the condition being by way of non-disappearance condition.
Rpyatana cakkhuviadhtuy,
The form sense-sphere is related to the eye-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
avigatapaccayena paccayo;
the condition being by way of non-disappearance condition;
Paccayuddesaniddesa - 57
saddyatana sotaviadhtuy,
the sound sense-sphere is related to the ear-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
avigatapaccayena paccayo;
the condition being by way of non-disappearance condition;
gandhyatana ghnaviadhtuy
the smell sense-sphere is related to the nose-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
avigatapaccayena paccayo.
the condition being by way of non-disappearance condition;
rasyatana jivhviadhtuy
the taste sense-sphere is related to the tongue-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
avigatapaccayena paccayo.
the condition being by way of non-disappearance condition;
Paccayuddesaniddesa - 58
phohabbyatana kyaviadhtuy,
the tangibles sense-sphere is related to the body-consciousness element
tasampayuttakna-ca dhammna,
and the things associated with it,
avigatapaccayena paccayo;
the condition being by way of non-disappearance condition;
rpyatana saddyatana gandhyatana,
the form sense-sphere, the sound sense-sphere, the smell sense-sphere,
rasyatana phohabbyatana manodhtuy,
the taste sense-sphere, the tangibles sense-sphere are related to the
mind element,
tasampayuttakna-ca dhammna,
and the things associated with it,
avigatapaccayena paccayo.
the condition being by way of non-disappearance condition.
Ya rpa nissya,
With the support of this form,
manodhtu ca manoviadhtu ca vattanti,
mind element and the mind-consciousness element arise,
ta rpa manodhtuy ca manoviadhtuy ca
that form is related to the mind element and the mind-consciousness
element
tasampayuttakna-ca dhammna,
and the thoughts associated with it,
avigatapaccayena paccayo.
the condition being by way of non-disappearance condition.
Mahkhandhako 1-4
The Great Chapter sections 1-4
Table of Contents
Introduction
[IV: In Rjagaha]
39: The Meeting with King Bimbisra
[40: The Donation of the Bamboo Wood]
41: The Story of the Going-Forth of Sriputta and Moggallna
42: The Going-Forth of the Well-Known (Sons of Good Families)
The Texts:
The text of the Mahkhandhaka as presented here has been established through a
comparison of the four standard editions:
BJT: Sri Lankan Edition from Mahvaggapi, pp. 2-90. Buddha Jayanti Tripitika
Series, volume III. 1957, reprinted Colombo, 2005 with corrections.
PTS: European edition, from Vinaya Piaka, Vol I, The Mahvagga, edited by
Hermann Oldenburg, Pali Text Society, 1879, reprinted London, 1969.
Thai: Thai edition, as found on Budsir for Windows CD-ROM (version 2.0,
Bangkok, 1996).
ChS: Burmese edition, as found on the Chaha Sagyana CD-ROM (version 3,
Igatpuri, no date, but = 1999).
Other Texts:
Comm: Mahvagga-Ahakath, as found on the Chaha Sagyana CD-ROM
(version 3, Igatpuri, no date, but = 1999).
J Nid: Jtakanidna, as found on the Chaha Sagyana CD-ROM (version 3,
Igatpuri, no date, but = 1999).
Mvu: Mahavastu, Vol III, edited by E. Senart, Paris 1897.
Lal: Lalitavistara, edited by Lefman, Halle, 1902; also P.L. Vaidya, Darbhanga,
1958
Translations Consulted:
BD: The Book of the Discipline, Vol I, I.B. Horner, London, 1938.
VT: Vinaya Texts, Part I, T.W. Rhys Davids and Hermann Oldenberg, Oxford
1885, reprinted Delhi 1990
SGB: The Story of Gotama Buddha, N.A. Jayawickrama, PTS Oxford, 1990.
MT: The Mahavastu, J. J. Jones, London, 3 volumes 1949-1956.
LV: Lalitavistara, Bijoya Goswami, Kolkata, 2001.
Dictionaries:
PED: Pi-English Dictionary, T.W. Rhys Davids and William Stede, 1921-25,
online edition: http://dsal.uchicago.edu/dictionaries/pali/
5
CPD: Critical Pli Dictionary, 1947- (unfinished), online edition:
http://pali.hum.ku.dk/cpd/search.html
CPED: Concise Pli-English Dictionary, Ven. A.P. Buddhadatta, Colombo, 1958
reprinted 1968.
BHSD: Buddhist Hybrid Sanskrit Dictionary, Franklin Edgerton, New Haven
1953, reprinted Delhi 1998.
SED: Sanskrit-English Dictionary, Monier-Williams, 1899, online edition:
http://www.sanskrit-lexicon.uni-koeln.de/monier/
DPPN: Dictionary of Pali Proper Names, G.P. Malalasekera, Pali Text Society,
London 1937.
FF: Bhante S. Dhammika: Dictionary of the Flora and Fauna in the Pi Tipiaka
(pre-publication copy kindly given me by the Author).
Other Works:
SHB: Mahvaggapi, edited by Ven. Pasra Nyakatthera, Colombo, 1958.
AS: Ludwig Alsdorf: Die ry-Strophen des Pali-Kanons (Wiesbaden, 1967).
Syntax: Syntax of the Cases in the Pali Nikayas, by O.H. de A. Wijesekera
(Colombo 1993).
Introduction
The text of the first four sections of the Great Chapter in the Discipline collection 1
traces the life and career of the Buddha for a period of about one year after the
Complete Awakening, and is one of the earliest sources we have for this period in the
Buddhas life.2 This section of the text forms a continuous narrative before it is
replaced with a detailing of the various duties incumbent on monastics, and other
rules for the monks and nuns.3
As the text forms an integral part of the Discipline Collection it appears that it was
originally meant to show how the monastic life was established in the first place, how
and why it evolved, and what is the relationship between lay supporters and
monastics, and only incidentally does it thereby reveal the early part of the Buddhas
career.
Although many of the discourses that have been preserved provide contextual
information on such matters as where the discourse was given, to whom and for what
4
reason, very few indeed can be placed within a reliable time frame, and the only
other comparable text we have is The Discourse about the Great Emancipation
(Mahparinibbnasutta), which provides a more-or-less continuous narrative detailing
the last year of the Buddhas life.5
First Section
Our present text opens some time after the Awakening,6 with the Buddha still at the
foot of the Bodhi Tree, enjoying the bliss of liberation and reflecting to himself on
Conditional Origination through the three watches of the night.7
His first encounter with another person only comes when he moves to another tree in
the same area, where he meets someone significantly enquiring about the real
meaning of being a brhmaa. It is here that we see the Buddha for the first time
1
7
explicitly redefining the given terms of his day by explaining the true meaning of
being a brhmaa, which has nothing to do with the pretensions of birth, of course.
There is no record of the brhmaas response to the teaching but he evidently did
not become a lay follower at the time, otherwise it would have been recorded, so we
can perhaps infer that he was unconvinced.
The Buddhas next meeting was at the root of another tree in the same vicinity, and
this time with the Dragon-King Mucilinda, who protected him from unseasonable
weather. These first 3 sections are parallel to five discourses in the Udna 1:1-4, and
2:1, which all end in an exalted utterance being made by the Buddha.
The next section tells how the Buddha met with two merchants, Tapussa and
Bhallika, who were apparently traveling north to Magadha. At the culmination of the
story the merchants go for refuge to the Buddha and the Dhamma8 and became the
first of the Buddhas followers in the Dispensation. Perhaps it is significant that the
first people who gain faith in the Buddha and his Teaching were not professional
religious, but simple merchants, as that section of society was to provide crucial
support to the fledgling Teaching.
The scene then changes to the root of another tree, still in the vicinity of Uruvel,
where the Buddha ponders on whether it is really possible to teach such a deep and
profound doctrine to people when they have so little inclination towards spiritual
things and such attachment to material pleasures. He is ultimately persuaded by the
Mahbrahm Sahampati, who points out that there are some with little dust on their
eyes and that they will understand.
The Buddha therefore agrees to teach, but just who to teach is the next question. He
first thinks of his former teachers, ra and Uddaka,9 but they had recently passed
away, so then he recalled the group-of-five ascetics who had been helping him during
his six years of austerity. Seeing that they were now in the neighbouring State of
10
Ks, he decided to walk across the countryside for the approximately 200 km in
order to teach them.
A meeting on the way with the Abstainer (jvika) Upaka is recorded at this point.11
Again the Abstainer, like the brhmaa earlier, was unable to grasp the message or to
gain faith in the Buddha, and went away, shaking his head and taking the wrong
path (ummagga), as the text says.
Although in Mahvastu they go for the three refuges there was still no Sagha at that time,
and it seems that must be an anachronism.
9
In Mahvastu the order in which he thinks of these teachers is reversed, perhaps because as
Uddaka was the more highly developed he was thought of first.
10
Uruvel, where the Buddha attained Awakening, was in the south-western reaches of
Magadha. Ks was to the west of there.
11
Many other meetings and happenings have been recorded in the Mahvastu, which are
excluded from our text, see Uruvilvto ipatana Gamana, the Journey from Uruvilv to
ipatana eslewhere on this website for the relevant stories.
8
The Buddha eventually reaches the Deer Park at Isipatana, a few kilometres from the
capital of Ks, Bras. Although the group-of-five have been chosen for the first
formal teaching of the new school, they are anything but impressed when they see
their former associate coming. Indeed they make an agreement amongst themselves
not to honour him in any way, although as he is a member of the Khattiya class they
agree to put out a seat for him.
As the Buddha approaches though they are unable to keep to their agreement and
they rise up, prepare a seat, take his bowl and robe, put out water for him, and so on.
But still they are not quite ready for the new teaching and the Buddha will not teach
them until they acknowledged his declared status. Eventually they are convinced by
his earnestness and stop addressing him in a familiar way and speak to him with all
12
due reverence.
It is only then that the Buddha deigns to teach them the discourse that is famous now
for Setting the Dhamma-Wheel Rolling. The Discourse itself is as revolutionary as it
is simple. It basically only consists of an outline of the Four Noble Truths with short
definitions of each. However the approach to the spiritual life that it signifies must
have been felt to be quite extraordinary.
The prevalent religious teachings of the time stressed either correct ritual observance
or extreme asceticism. The Buddha knew that neither led to the desired goal, and
started his teaching career with a completely fresh look at the problem of existence.
First he had diagnosed the problem: suffering; then he had found the cause: craving;
then he had seen that its end (nirodha) was possible, and to the group-of-five monks
he taught the Path to that goal, the eightfold noble Path which went, contrary to their
expectation as ascetics, by the middle way.
For religious steeped in extreme asceticism, that must have been revolutionary
indeed, and one of them, Koa, did indeed attain to the first stage of sainthood
on that very teaching, and all of them were ordained as monks by the Buddha. But
for their further progress many more teachings would be required.
Unfortunately for us the teachings during those first few days have not been
preserved in any of the traditions that have come down to us, but over the next few
days the Buddha did give them the necessary basis upon which they gradually made
successively deeper attainments until they stood on the brink of full liberation.13
It was then that the Buddha taught the second recorded discourse containing the
profound teaching about non-Self, which demonstrated that there was no Self or
Divinity to be found in any of the constituents that make up the human personality,
and that none of them were worth clinging to. It was on the basis of this teaching
that the group-of-five monks fulfilled the teaching and attained to such a state of
purity that they would never be reborn again, and it is this teaching that closes the
first section for recital (bhavra).
12
This is signalled in the text by the change of address from vuso to Bhante.
They were technically non-returners (angmi) when the Buddha taught the following
discourse.
13
Second Section
The next section is easier to summarise: it traces the progress the Dispensation made
during the first Rains Retreat, which was spent in the Deer Park after the initial
teachings. First Yasa, a wealthy young man from the capital, meets up with the
Buddha and becomes a monk, and eventually a Worthy One. His Father,14 Mother
and former Wife all go for refuge to the Three Treasures as lay followers committed
for life. Then four of his good friends, and fifty more friends all become monks and
attain full liberation.
At that point there were sixty-one monks and Arahats in the world, and at the end of
the Rains Retreat the Buddha sent them out to the four directions to teach to all who
would listen. They go and start making their own converts and the Buddha eventually
initalises a procedure whereby they can administer ordination themselves, rather than
bringing the aspirant to him personally. The curious thing is this: with only one or
15
two possible exceptions, we never hear of any of these monks again, and not even
one appears to accompany the Buddha when he sets out to return to Uruvel, where
he had initially attained Awakening.
Before he sets out on that journey the Buddha apparently had one or two encounters
with Mra, who according to the traditions was still pursuing the Buddha for up to
one year after the Awakening. I say one or two purposely, because it is not clear
from the text whether we are dealing with two different visitations, or with two
rescensions of the same encounter. I tend to think the latter, which is strengthened by
there being two rescensions of the next but one story in the text.
We next have the curious story of the Buddhas encounter with the good group of 30
friends while traveling back to Magadha. Apparently out for a picnic, one of their
number has his belongings stolen by a prostitute he had brought along for the day.
The group goes off in search of the miscreant, but come across the Buddha instead
who teaches them Dhamma so effectively that they all attain at least the first stage of
sainthood and request and receive ordination, but once again it appears none of the
group accompany the Buddha on his further journeying into Magadha.
Third Section
The third section for recital finds the Buddha back in Uruvel, but now somewhat
north of where he had Awakened, in the Ashram of the fire-worshipper Uruvel
Kassapa, who is living there with his five-hundred disciples. This Kassapa is one of
three brothers who are living in the area engaged in the same practice, with three
hundred and two hundred disciples each.
The Buddha asks if he can stay for the night in the firehouse. At first Kassapa
refuses, fearing that a Dragon (Nga) who is living there would harm him, but
eventually the Buddha persuades Kassapa to let him stay. During the night there is a
fiery contest with the Dragon, which the Buddha wins.
14
15
10
Kassapa is impressed by this, but he still believes that the Buddha is not at the same
standing as he is himself, still he offers to provide food for the Buddha if he stays on
in the Ashram, and the Buddha agrees. This exact same story is told twice in the text,
first in prose and then in verse. The commentary specifically states that the verses
came later and were inserted after the prose. There is yet another rescension of the
same story in the Mahvastu, but there it occurs not as the first but as the last of a
series of miracles that are different from those recorded in the Pi.
The Pi text then has a series of miracles performed by the Buddha, but none of
them succeed in convincing Kassapa of the Buddhas superiority, so eventually the
Buddha tells Kassapa straight that he is neither a Worthy One nor is he on his way to
becoming one. Kassapa is convinced and asks for ordination, and both he and his
followers and afterwards his brothers and their followers are ordained.
At this point the Buddha gives the famous Instruction about Burning, showing that
the true fires are burning in our hearts, and rather than leading to release they are
keeping us entrapped in the round of birth and death, and all 1,000 yogis attain to
Worthiness upon hearing the discourse, which closes the third section.
Note that the time must now be sometime towards the end of the Winter period,
which is perhaps six months after the Buddha gave his first discourse, and up and till
now only three discourses have been recorded, though it is evident from the text,
which explicitly says as much, that he had taught many more.
Fourth Section
Following the conversion of the Kassapas and their one thousand followers, the
Buddha goes with them to Rjagaha, the capital of Magadha. King Bimbisra hears
that he has come to his Royal Capital and along with twelve thousand of his fellow
citizens he goes out to meet him, fulfilling some wishes he had made while still a
prince.
The Buddha teaches them a discourse at this point, but only a synopsis is given in the
16
Pi text, while in the Mahvastu the full discourse is given. After the discourse the
King goes for refuge to the Three Treasures and invites him for a meal on the
following day, after which he donates the Bamboo Wood to the Buddha, thus
ensuring the material establishment of the Dispensation.
There follows the conversion of the Wanderers Sriputta and Moggallna. They were
followers of Sajaya (apparently to be identified with one of the Six Heretical
Teachers), and had previously made a promise to each other that if one of them
attained the Deathless state, that he would immediately inform the other.
Sriputta sees Assaji, one of the Buddhas disciples, on almsround and is immediately
inspired with confidence and asks what teaching he knows. Assaji replies that he is
16
11
new to the teaching, that he doesnt know much, but he recites a verse which was
enough for Sriputta to attain to the first stage of Sainthood (Sotpatti).17
This Assaji is normally identified with the Assaji who was one of the group-of-five
monks. I question this though, as Assaji characterises himself as one who was new to
the teaching and not long gone forth. But the group-of-five Assaji was hardly new to
the Ssana, indeed he stands right at the source. He had also heard some of the most
important teachings that the Buddha had given, and had attained full liberation.
There is also no record of any of the monks from the Bras period following the
Buddha over from Ks to Magadha. Assaji must have been a common name at the
time and given the weight of the evidence I am inclined to believe that the Assaji
Sriputta met was not the same as the one in the group-of-five, but was as he
characterised himself, one newly gone forth.
In any case on the strength of this encounter Sriputta does see the Deathless and
tells his friend Moggallna about it, and they both leave Sajaya, together with
another 250 of his followers, and join the Buddha and become his chief disciples.
This causes something of an uproar around the capital as many of their finest young
men are going-forth. But the Buddha teaches a verse to the monks that convinces his
critics that he is teaching true Dhamma and the uproar dies down. It is at this point
in the text that the narrative ends.
17
This verse became very famous later and is found in inscriptions all over India and Asia.
12
I have also included many notes drawn from the commentary, and comparisons with
the Jtakanidna, a full text and translation of which I hope to prepare at some time.
I am very grateful indeed to Rod Bucknell who has made many contributions to this
project by reading all of the above works through for me and making many useful
suggestions and corrections, which has gone a long way to improve the accuracy and
usefulness of these works. He has been a true kalyamitta.
nandajoti Bhikkhu
August 2009
13
Mahkhandhako 1-4
The Great Chapter 1-418
[I: The First Teachings]19
Bodhikath
1: The Story about the Awakening (Tree)20
(Conditional Origination)
Tena samayena Buddho Bhagav Uruvelya viharati,
At that time the Awakened One,21 the Gracious One, was dwelling near Uruvel,22
najj Nerajarya tre Bodhirukkhamle pahambhisambuddho.
on the bank of the river Nerajar, at the root of the Awakening tree, in the first
(period) after the complete and perfect Awakening.23
Atha kho Bhagav Bodhirukkhamle
o
Then at that time the Gracious One sat at the root of the Awakening tree24
sattha ekapallakena nisdi vimuttisukhapaisaved.
in one cross-legged posture for seven days experiencing the happiness of liberation.
18
Only the first four sections have been prepared here, as they form a continuous narrative
which is lost in later sections.
19
These titles written between square brackets are added by the present editor to help outline
the story.
20
Cf. Udna 1.1. The first section in the Mahkhandaka occurs also as the first 3 discourses
in the Udna in somewhat different form, which will be noted as we come across them.
21
In the Udna after the usual Eva me suta, This I heard, which is said to have been
spoken by nanda, a different formula is used: Eka samaya Bhagav... At one time the
Gracious One... The Tena samayena... formula is normally used in the Vinaya in its place.
22
Although the Commentary gives a number of explanations, it seems to me that Uruvel
would mean Great Sands, which must have described the area in Lord Buddhas time.
23
Although here this obviously refers to the period immediately after the Awakening, the
pahambhisambuddha is taken to refer to the first 20 years after that event.
24
Comm: Bodhi vuccati catsu Maggesu a; Awakening is said (because of) knowledge in
regard to the four Paths (of Awakening).
25
In the Udna, the first discourse only has the forward order, the second the reverse order,
and the third has both, as the first verse refers to the arising of suffering (only) and the
second to its cessation, it would seem the Udnas version is more authentic. For
complementary doctrinal and grammatical notes I refer the reader to my translation of the
Udna under the title Exalted Utterances elsewhere on this website.
26
Comm: Dhamm ti anulomapaccaykrapaivedhasdhik Bodhipakkhiydhamm ... CatuAriyasaccadhamm; the (nature of) things means things on the side of Awakening that effect
the experience of the causal series in forward order ... [or] ... (understanding the nature of)
the Four Noble Truths. This verse refers to understanding the origination of suffering.
27
Comm: brhmaass ti bhitappassa khsavassa; to the one who has destroyed the
pollutants and removed wickedness.
28
Comm: avijjdikena hetun sahetuka ima sakhrdi kevala
dukkhakkhandhadhamma pajnti; he knows ignorance and so on and its cause, together
with its cause, this whole mass of suffering beginning with (mental) processes and so on.
29
Udna has a longer opening here parallel to the first discourse; the same remark applies to
the next section, cf. Udna 1.2 and 1.3.
30
31
Ajaplakath
2: The Story about the Goatherds (Tree)33
(The Grumbling Brhmaa)34
Atha kho Bhagav satthassa accayena,
Then with the passing of seven days, the Gracious One,35
tamh samdhimh vuhahitv,
after arising from that concentration,
Bodhirukkhaml yena Ajaplanigrodho tenupasakami,
36
approached the Goatherds Banyan (tree) from the root of the Awakening tree,
upasakamitv Ajaplanigrodharukkhamle
o
and after approaching the root of the Goatherds Banyan tree
32
37
J Nid states that it is now five weeks since the Awakening, the first week having been
spent in blissful contemplation, the second worshipping the Bodhi Tree, the third walking in
the jewelled walkway, and the fourth reflecting on the Abhidhamma collection; exactly
where the first section recorded above fits in is not clear, unless it is taken as the conclusion
of the last section.
38
Described by the commentary as being a dihamagala, one who believes that luck arises
through what is seen, like seeing a lucky black cat in the morning, and says that he was a
grumbler through conceit and through anger.
39
ChS adds: huhukajtiko ti vuccati, huhukajtiko ti pi pahant ti tabbaan; he spoke
grumblingly, and he spoke in praise of speaking grumblingly, but this is unknown to the
other texts.
40
There is a pun on bhita (barred) and brhmaa, which is nearly lost in Pi owing to the
reintroduction of the -r- element. In the original language it must have been *bhmaa, or
something very similar, where the pun would have been more obvious.
Mucalindakath
3: The Story about the Mucalinda (Tree)44
Atha kho Bhagav satthassa accayena,
Then with the passing of seven days, the Gracious One,45
tamh samdhimh vuhahitv,
after arising from that concentration,
Ajaplanigrodhaml yena Mucalindo tenupasakami,
approached the Mucalinda (tree) from the root of the Goatherds Banyan (tree),
upasakamitv Mucalindamle
46
o
and after approaching the root of the Mucalinda (tree)
41
Comm: brhmao, ahan-ti eta vda dhammena vadeyya; he might righteously speak
this word, saying I am a brhmaa. This may be the meaning, but it is not what it says, as
Brahma- cannot be equal to brhmaa-.
42
Comm: rgussado dosussado mohussado mnussado dihussado ti ime ussad natthi; there
is no arrogance like the arrogance owing to passion, hatred, delusion, conceit or views.
43
This verse differs somewhat from the parallel verse in Mahvastu, see Uruvilv to
ipatana elsewhere on this website.
44
This section is parallel to Mucalindasutta Udna 2.1.
45
The opening to this discourse is dissimilar to the Udna, but similar to the opening passages
in the first three discourses of the Udna.
46
Scientific name: Barringtonia acutangula; according to the commentary the Mucalinda tree
was east of the Bodhi tree.
47
48
49
Udna reads: Then with the passing of those seven days, the Gracious One arose
from that concentration. Then the Dagon King Mucalinda having understood... etc.
50
51
52
None of the Udnas mentioned in the first 3 sections here are referred to in J Nid.
According to the Comm. the first half of this line refers to friendliness (mett), and the
second half to kindness (karun).
54
Comm: etena Angmimaggo kathito; with this he speaks about the Non-returner path.
55
Comm: imin pana Arahatta kathita; with this he speaks about being Worthy.
53
Rjyatanakath
4: The Story about the Royal (Tree) 56
(Tapussa and Bhallika)
Atha kho Bhagav satthassa accayena,
Then with the passing of seven days, the Gracious One,
tamh samdhimh vuhahitv,
after arising from that concentration,
Mucalindaml yena Rjyatana tenupasakami,
57
approached the Royal (tree) from the root of the Mucalinda (tree),
upasakamitv Rjyatanamle
and after approaching the root of the Royal (tree)
sattha ekapallakena nisdi vimuttisukhapaisaved.
he sat in one cross-legged posture for seven days experiencing the happiness of
58
liberation.
Tena kho pana samayena Tapussabhallik vij
59
Then at that time the merchants Tapussa and Ballika
Ukkal ta desa addhnamaggappaipann honti.
were in that district travelling along the highway from Ukkal.60
Atha kho Tapussabhallikna vijna tislohit devat
61
Then a god who had (formerly) been a blood relative of the merchants Tapussa and
Bhallika
Tapussabhallike vije etad-avoca:
said this to the merchants Tapussa and Bhallika:
56
At this point the Vinaya and the Udna diverge, but interestingly the discourse that occurs
next in the Udna is called Rjasutta.
57
Scientific name: Buchanania latifolia; FF: a medium-sized straight tree with rough bark and
dense pyramid-shaped clusters of white flowers. It was south of the Bodhi Tree according to
the commentary.
58
According to the J Nid seven weeks have passed by now. It also mentions that, before the
following events, Sakka brought the Buddha medicinal myrobalan to clean his stomach, and
a tooth-pick to clean his teeth and water to wash his face.
59
The commentary says they were brothers, and J Nid says they were leading a caravan of
500 carts.
60
According to DPPN Ukkal was in what is modern day Orissa. They were therefore coming
from the south, and were apparently on their way to Rjagaha.
61
Comm: tibhtapubb devat; AA specifies that the devat was formerly their Mother
(source: DPPN).
65
Comm: muggavaaselamaye patte; bowls made of rock coloured like green peas.
Jayawickrama (SGB) translates as granite, though that rock is not green. The commentary
and J Nid mention that first the four kings brought a sapphire (indanlamaimaya) bowl,
but the Gracious One would not accept it, presumably because jewelled bowls are not
allowed in the Vinaya (see Cullavagga Khuddhakavatthukkhandhaka, 8), but there only
two bowls are allowed, those made of iron (ayo) and of earthenware (mattika).
66
Comm: Gahetv ca pana cattro pi yath eko va patto hoti tath adhihahi; having taken
the four (bowls they) became as one bowl through determining. Paccagghe is explained as
meaning either precious (its normal meaning) or new in the commentary, it seems the latter
is intended here.
67
There was still no Sagha at that time, so they took the double refuge; in Mahvastu, on the
contrary they go for refuge in the Three Treasures.
68
Comm: Atha Bhagav ssa parmasi, kes hatthe laggisu, te tesa adsi: Ime tumhe
pariharath ti. Te kesadhtuyo labhitv, Amateneva abhisitt, hahatuh Bhagavanta
vanditv pakkamisu; then the Gracious One brushed his head and hair stuck to his hand,
and he gave it to them (saying): Take this with you. After receiving the hair relics,
consecrated by the Deathless, joyful and satisfied, and worshipping the Gracious One, they
departed. Same story in J Nid.
Brahmaycanakath
5: The Story about Brahms request69
Atha kho Bhagav satthassa accayena,
Then with the passing of seven days, the Gracious One,
tamh samdhimh vuhahitv,
after arising from that concentration,
Rjyatanaml yena Ajaplanigrodho tenupasakami,
approached the Goatherds Banyan (tree) from the root of the Royal (tree),
tatra suda Bhagav Ajaplanigrodhamle viharati.
and there the Gracious One dwelt at the root of the Goatherds Banyan (tree).
Atha kho Bhagavato rahogatassa paisallnassa,
Then when the Gracious One had gone into solitude, into seclusion,
eva cetaso parivitakko udapdi:
this reflection arose in his mind:
Adhigato kho mayya Dhammo gambhro duddaso duranubodho,
This Dhamma I have attained is deep, hard to see, hard to understand,
santo pato atakkvacaro nipuo paitavedanyo.
peaceful, excellent, beyond the sphere of logic, profound, understandable (only) to
the wise.
layarm kho panya paj layarat layasammudit,
But this generation delights in desire,70 is devoted to desire, gladdened by desire,
layarmya kho pana pajya layaratya layasammuditya
and for a generation delighting in desire, devoted to desire, gladdened by desire
duddasa ida hna, yad-ida: idappaccayatpaiccasamuppdo.
this thing is hard to see, that is to say: conditionality and conditional origination.71
Idam-pi kho hna sududdasa, yad-ida:
This thing also is very hard to see, that is to say:
69
This section should be compared with DN 14, Mahpadnasutta, the opening of the 3rd
bhavra, said in relation to the Buddha Vipass; MN 26 and 85, where the Buddha
relates the same incident about himself; and SN Brahmsayutta, 1.6.1, which is similar to
here.
70
Comm: satt pacakmague allyanti, tasm te lay ti vuccanti; beings attach to the five
strands of sensual pleasures, therefore they have desire is said.
71
Defined in this way, as a dvanda compound, in the commentary.
72
Two versions of this reflection are found in Girimnandasutta (AN 10:60) where they are
known as Virgasa and Nirodhasa.
73
Comm: anacchariy ti anu acchariy; rather than being derived from na + acchariya, not
wonderful, which gives the opposite meaning.
74
76
77
78
cf. Mahvast vol. iii. p. 314, has the verses in reverse order, and has a different
last line: pratirotagmina mrga gambhra durda [mama], na rgarakt
dracyanti ala dni prakitu, kcchea me adhigato ala dni prakitu,
anurota hi vudyanti kmeu grasit nar; the last line means: those people who
grasp at sensual pleasure are said to be going with the stream. Lalitavistara is
similar.
79
A much disputed term, it is made up of appa-, little, few, and -ussukka-, endeavour, action,
and -t, which adds abstract meaning, little-endeavour-ness. Appossukkatya and
Dhammadesanya are datives with infinitive meaning. This hesitation to teach is ascribed to
all the Buddhas in J Nid.
80
Described as jehaMahbrahm, the most senior of the great Brahms, according to DPPN.
81
84
Comm: chahi Satthrehi cintito; invented by the six Teachers. It means the six famous
teachers in Lord Buddhas time: Praa Kassapa, Makkhali Gosla, Ajita Kesakambali,
Pakudha Kaccyana, Sajaya Belahaputta, and Nigaha Naputta.
85
Comm: Amatassa Nibbnassa dvrabhta Ariyamagga; the Noble Path which is the true
door to the Deathless Emancipation.
86
cf. Dhp 28: Papsdam-ruyha, Asoko sokini paja, pabbataho va bhummahe
Dhro ble avekkhati; having ascended the Palace of Wisdom, sorrow-free amongst the
sorrowing people, standing on a mountain-top the Wise One sees the fools stood on the
ground (below). Although the wording is similar the sentiment is quite different, with the
text expressing compassion, and the Dhp verse aloofness.
87
Comm: Devaputtamaccukilesbhisakhramrna vijitatt; having victory over Mra (as)
Divinity, death, defilements, and the accumulation (of processes leading to rebirth).
88
90
The simile offered here gives three possibilities: being below, level with and above the
water, but the text it illustrates offers only two: being with or without dust on the eyes, etc.
which is curious.
91
Horner: let them renounce their faith; however the Sub-commentary says: may desite
Dhamme mayi ca attano saddahankra uhpent ti attho; let them raise the state of faith
in the Dhamma taught by me myself is the meaning. Lalitavistara 25.34 agrees with the
latter: pravianti raddh, let them undertake faith.
[Yassa Desetutrenta]
[6: Deciding Who to Teach]92
Atha kho Bhagavato etad-ahosi:
93
Then this occurred to the Gracious One:
Kassa nu kho aha pahama Dhamma deseyya?
To whom should I teach the first Dhamma-teaching?
Ko ima Dhamma khippam-eva jnissat? ti
Who will be able to understand the Dhamma quickly?
Atha kho Bhagavato etad-ahosi:
Then this occurred to the Gracious One:
Aya kho ro Klmo paito byatto medhv,
94
This ra Klma is wise, learned, intelligent,
dgharatta apparajakkhajtiko.
for a long time he has been one with little dust on his eyes.
Yan-nnha rassa Klmassa pahama Dhamma deseyya?
Now what if I teach the first Dhamma-teaching to ra Klma?
92
Here and at the end of this bhavra ChS writes: Pacavaggiyakath, but none of the
other editions know of this end-title.
93
Cf. MN 26 and 85, and the version of this story in Mahvastu, for which see Uruvilv to
ipatana elsewhere on this website.
94
ra Klma and Uddaka Rmaputta (see below), were among the Bodhisattas early
teachers (see MN 26). Another teacher is mentioned at the beginning of ThiA., as Bhaggava,
whose doctrine (samaya) he learned before going to ra Klma.
95
In Mahvastu and Lalitavistara the order in which he thought of these teachers is reversed,
which is perhaps more logical as Rmaputta was considered to be at a higher level that
Klma.
96
Comm to Ag. 6.62: Antarahit ti adassana gat; Antarahit means one who has become
invisible.
97
An idiom, literally: made time.
98
Comm: kicayatane nibbatto; (and) arose in the sphere of Nothingness. This is the
cosmic equivalent of the level of meditation that he had taught to the Bodhisatta.
99
According to Mahvastu and Lalitavistara he had died three days earlier. The Pi
commentary says he had been reborn in the Nevasansayatana (the Sphere of
Neither-Pereception-nor-Non-Perception), again the level of meditation he had reached, the
8th level of absorption. Part of the rpaloka (Formless Worlds), it is the highest level in
the Universe, 17 levels higher than the Mahbrahm Worlds, from which Brahm
Sahampati had descended.
[Upako jvako]
[7: The Abstainer Upaka]
Atha kho Bhagav Uruvelya yathbhiranta viharitv,
Then the Gracious One, having dwelt for as long as he liked
yena Bras tena crika pakkmi.
left on walking tour for Bras.102
100
It is interesting that even here the group-of-five are referred to as monks (bhikkh), before
they were Awakened or had even been ordained by the Buddha, this is not the case in
Mahvastu.
101
Uruvel, where the Buddha Awakened, was in Magadha, whereas Bras was the capital
of the neighbouring state of Ks.
102
J Nid says this took place on the morning of the 14th day of the fortnight, which would
only give the Buddha a day to reach Isipatana, about 250 km away; Mahvastu is more
realistic, giving much more detail which, when we inspect it would mean the Buddha took at
least a week to make the journey, see Uruvilv to ipatana elsewhere on this website.
103
He belonged to the jvaka sect founded by Gosla Makkhaliputta, one of the six famous
teachers in Lord Buddhas time. The title of the sect indicates that they were known to have
special rules in regard to their livelihood (jva), and abstained from taking support from
various people or in various circumstances.
104
According to Mahvastu the meeting took place at Cundadvl, which is mentioned
elsewhere in the Pi texts as Cundavl.
105
vuso is a contraction of yasmanto, a plural form, normally used politely when
addressing an individual.
106
First verse = Dhp 353. Comm: sabbbhibh ti sabba tebhmakadhamma abhibhavitv
hito, sabbavid ti sabba catubhmakadhamma avedi asi; All-Conquering means
he stood having conquered all states in the three grounds (of existence), All-Wise means he
knew and understood all states in the four grounds (including Emancipation).
107
Comm: kam-uddiseyyan-ti ka aa aya me cariyo ti uddiseyya, who should I
point to means what other should I point to saying, this is my Teacher?
108
The commentary makes clear that this refers to being a Teacher of the Supermundane
state (Lokuttaradhamma), of course the Bodhisatta is not forgetting his mundane teachers.
109
Ks is the state of which Bras was the capital.
110
This is apparently said incredulously, although the words themselves do not really make it
clear.
111
This sounds odd here after the claims to uniqueness above.
112
The form Huveyya is a dialectical form that has been preserved here, which probably
marks it as an authentic remembrance. It is missing from Mahvastu though.
113
Ummagga is evidently mentioned here in contrast to the Ariyamagga, Noble Path, which is
soon to be introduced.
[Isipatanasamosaraa]
[8: The Meeting at Isipatana]
Atha kho Bhagav anupubbena crika caramno
Then the Gracious One, while walking gradually on walking tour
yena Bras Isipatana Migadyo
o
approached Bras and the group-of-five monks
yena pacavaggiy bhikkh tenupasakami.
114
at the Deer Park in Isipatana.
Addasasu kho pacavaggiy bhikkh Bhagavanta drato va gacchanta
The group-of-five monks saw the Gracious One coming from afar
disvna aam-aa sahapesu:
and after seeing (him), they resolved among themselves (on this course of action):
Aya vuso Samao Gotamo gacchati bhuliko,
This Ascetic Gotama who is coming, friends, is given to luxury,
padhnavibbhanto vatto bhullya.
forsaking the striving he has gone back to luxury.
So neva abhivdetabbo na paccuhtabbo,
He should certainly not be worshipped or stood up for,
nssa pattacvara paiggahetabba,
nor should his bowl and robe be taken,
api ca kho sana hapetabba sace kakhissati nisdissat. ti
however, we can prepare a seat - if he wishes he will sit down.
Yath yath kho Bhagav pacavaggiye bhikkh upasakamati,
As the Gracious One approached the group-of-five monks,
tath tath te pacavaggiy bhikkh sakya katikya asahahant,
the group-of-five monks were unable to continue with their own agreement,115
114
Mahvastu and Lalitavistara again have more detail. Apparently the Buddha met some
yakkhas on the way; and had an encounter with a ferryman when he needed to cross the
river Ganges, but having no money he crossed by supernatural power (see From Uruvilva to
ipatana elsewhere on this website); this incident is said to have led to King Bimbisra
abolishing fares for monks on ferries.
115
According to J Nid this was because the Buddha was pervading them with lovingkindness (mett).
116
Comm: Amata Nibbna may adhigatan-ti dasseti; the Deathless Emancipation attained
by me is what is meant; which refers the clause back to himself, though one might have
thought it meant the Buddha intends teaching the others the Path to the Deathless
Emancipation, in the Pi it can be read either way.
117
They are still using vuso and his clan name, even though told not to because they are still
unconvinced of the Buddhas achievement.
118
Here they address the Buddha as Bhante, rather than vuso, marking their conviction that
he really has attained Sambodhi, and their willingness to listen to him with respect.
119
Comm: Aha Buddho ti jnpetu asakkhi; was able to persuade them: I am a
Buddha.
[Dhammacakkappavattanasutta]
[9: The Discourse Setting the Dhamma Wheel Rolling]120
Atha kho Bhagav pacavaggiye bhikkh mantesi:
Then the Gracious One addressed the group-of-five monks, saying:
Dveme bhikkhave ant pabbajitena na sevitabb,
There are these two extremes, monks, that one who has gone forth ought not to
associate with,
yo cya: kmesu kmasukhalliknuyogo,
which is this: devotion and clinging to the pleasure in sense pleasures,
hno, gammo, pothujjaniko, anariyo, anatthasahito;
which is low, vulgar, worldly, ignoble, and not connected with the goal;
yo cya: attakilamathnuyogo,
and this: devotion to self-mortification,
dukkho, anariyo, anatthasahito.
which is painful, ignoble, and not connected with the goal.
Ete te bhikkhave ubho ante anupagamma, majjhim paipad
Not having approached either of these two extremes, monks, the middle practice
Tathgatena abhisambuddh, cakkhukara, akara,
was awakened to by the Realised One, which produces vision, produces knowledge,
upasamya abhiya Sambodhya Nibbnya savattati.
and which leads to peace, deep knowledge, Complete Awakening, and Emancipation.
Katam ca s bhikkhave majjhim paipad,
Now what is this middle practice, monks,
Tathgatena abhisambuddh, cakkhukara, akara,
121
that was awakened to by the Realised One, which produces vision, produces
knowledge,
upasamya abhiya Sambodhya Nibbnya savattati?
and which leads to peace, deep knowledge, Complete Awakening, and Emancipation?
120
[Cattri Ariyasaccni]
[The Four Noble Truths]
Ida kho pana bhikkhave dukkha ariyasacca:
Now this, monks, is the noble truth of suffering:
122
The Eightfold Noble Path is sometimes organised into three sections or groups: virtue
(sla): right speech, action and livelihood; mastery of mind (samdhi): right endeavour,
mindfulness and concentration; and wisdom (pa): right view and thought.
[Sacchikiriy]
[Realisation]
Ida dukkha ariyasaccan-ti This is the noble truth of suffering me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom arose, understanding arose, light arose.
Ta kho pan ida dukkha ariyasacca parieyyan-ti Now that to which this is the noble truth of suffering refers (i.e. suffering itself)
123
ought to be fully known me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom arose, understanding arose, light arose.
Ta kho pan ida dukkha ariyasacca paritan-ti Now that to which this is the noble truth of suffering refers has been fully known me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom arose, understanding arose, light arose.
Ida dukkhasamudaya ariyasaccan-ti This is the noble truth of the arising of suffering me bhikkhave pubbe ananussutesu dhammesu
to me, monks, regarding these previously unheard-of things
cakkhu udapdi, a udapdi, pa udapdi, vijj udapdi, loko udapdi.
vision arose, knowledge arose, wisdom arose, understanding arose, light arose.
123
The syntax of this section in Pi is very roundabout and not a little awkward. The
translation is no better, as to maintain consistency, we have to circumlocute to avoid saying
(just below): This noble truth of the arising of suffering ought to be given up, which makes it
sound as if the truth ought to be given up, rather than what causes the arising.
[Sambodhipaccaana]
[Declaring the Awakening]
Yva kva-ca me bhikkhave imesu catusu ariyasaccesu
For as long as to me, monks, in regard to these four noble truths
- eva tiparivaa dvdaskra - turned like this, in three ways, twelvefold yathbhta adassana na suvisuddha ahosi,
knowledge and insight as it really is was not quite clear,
[Pahampatti]
[The First Attainment]
Idam-avoca Bhagav,
The Gracious One said this,
attaman pacavaggiy bhikkh Bhagavato bhsita abhinandun-ti.
and the group-of-five monks were uplifted and greatly rejoiced in what was said by
the Gracious One.
[Devabbhanumodan]
[The Gods Rejoice]
Pavattite ca pana Bhagavat Dhammacakke
Now when the Dhamma Wheel was set rolling by the Gracious One
Bhumm dev saddam-anussvesu:
the Earth gods125 let loose a cry:
Eta Bhagavat Brasiya Isipatane Migadye,
o
Near Bras, in the Deer Park at Isipatana,
anuttara Dhammacakka pavattita,
the unsurpassed Dhamma Wheel has been set rolling by the Gracious One,
appativattiya samaena v brhmaena v
and it cannot be rolled back by an ascetic or by a brhmaa
devena v Mrena v Brahmun v kenaci v lokasmin-ti.
or by a god or by a Mra or by a Brahm or by anyone in the world.
Bhummna devna sadda sutv
Having heard the cry of the Earth gods
Ctummahrjik dev saddam-anussvesu:
the gods called the Four Great Kings let loose a cry:
124
126
All the gods so far belong to the Sensual World (Kma Loka), but the Brahmakyik dev,
of which there are 16 kinds (all listed separately in the Safeguard version of this discourse),
belong to the Form World (Rpa Loka).
[Uttarisampattiyo]
[10: Further Attainments]
Atha kho yasm A Koao dihadhammo pattadhammo,
Then the venerable A Koaa, 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 Bhagavanta etad-avoca:
having attained full confidence, having become independent of others in the
Teachers teaching, said this to the Gracious One:
Labheyyha Bhante Bhagavato santike pabbajja
May I receive the going-forth, venerable Sir, in the presence of the Gracious One,
labheyya upasampadan.-ti
may I receive the full ordination.
Ehi bhikkh ti Bhagav avoca svkkhto Dhammo,
Come, monk, said the Gracious One, the Dhamma has been well-proclaimed,
cara brahmacariya samm dukkhassa antakiriyy. ti
live the spiritual life for the complete ending of suffering.
S va tassa yasmato upasampad ahosi.
That was this the venerable ones full ordination.127
127
He is therefore the first monk is the dispensation, and was ordained with the ehibhikkhu
formula.
128
130
Horner takes this line as a quotation meaning this was the instruction and advice he gave
them, but I think this misses the point.
[Anattalakkhaasutta]
[11: The Discourse on the Characteristic of Non-Self]
(The First Arahants)
Atha kho Bhagav pacavaggiye bhikkh mantesi:
Then the Gracious One addressed the group-of-five monks (saying):
Rpa bhikkhave Anatt,
131
Bodily form, monks, is not Self,
rpa-ca hida bhikkhave Att abhavissa
for if this bodily form, monks, were Self
na-y-ida rpa bdhya savatteyya, labbhetha ca rpe:
this bodily form would not lead to affliction, and regarding bodily form it might be
possible (to say):
Eva me rpa hotu, eva me rpa m ahos. ti
Let my bodily form be thus, let my bodily form be not thus.
Yasm ca kho bhikkhave rpa Anatt,
But because bodily form, monks, is not Self,
tasm rpa bdhya savattati, na ca labbhati rpe:
therefore bodily form does lead to affliction, and regarding bodily form it is not
possible (to say):
131
It is the supposed Higher or Cosmic Self that is being denied. The first proof of lack of
Self in this sense is that we do not have ultimate control over the constituent parts
(khandha).
This is given in the plural, whereas the others are all in the singular form.
133
It is interesting that the second argument against the concept of a Self relies on the notion
of suitability to uphold its truth.
77
134
137
138
J Nid says that he became a Stream-Enterer (Sotpanna) that night and became a Worthy
One (Arahanta) the next day. Th. 117 records Yasas verse on this occasion: Suvilitto
suvasano, sabbbharaabhsito, tisso vijj ajjhagami, kata Buddhassa ssana; wellperfumed, well-clothed, adorned with all (my) ornaments, I attained the three knowledges - I
have followed the advice of the Buddha.
[Yasassa Pitu]
[13: Yasas Father]
Atha kho Yasassa kulaputtassa Mt psda rhitv,
Then the young man Yasas mother, having ascended the palace,
Yasa kulaputta apassant yena seh gahapati tenupasakami,
and not finding139 the young man Yasa approached the merchant householder,
upasakamitv sehi gahapati etad-avoca:
and after approaching the merchant householder, she said this:
Putto te gahapati Yaso na dissat. ti
Your son Yasa, householder, cannot be found.
Atha kho seh gahapati, catuddis assadte uyyojetv,
Then the merchant householder, after sending scouts on horses to the four directions,
sma yeva yena Isipatana Migadyo tenupasakami.
himself approached the Deer Park at Isipatana.
Addas kho seh gahapati suvaapdukna nikkhepa,
The merchant householder saw the cast-off golden sandals,
disvna ta yeva anugamsi.
and after seeing (them) he went after him.
Addas kho Bhagav sehi gahapati drato va gacchanta.
The Gracious One saw the merchant householder, coming while still far away,
disvna Bhagavato etad-ahosi:
and after seeing (him), this occurred to the Gracious One:
Yan-nnha tathrpa iddhbhisakhra abhisakhreyya
Now what if I were to so arrange it with my psychic powers
yath seh gahapati idha nisinno
that while the merchant householder is sitting here
idha nisinna Yasa kulaputta na passeyy. ti
he could not see the young man Yasa sitting here?
Atha kho Bhagav tathrpa iddhbhisakhra abhisakhresi.
Then the Gracious One so arranged it with his psychic powers.
139
140
At this point there was no bhikkhun sagha, but it seems this formula was still in use even
after that sagha was formed, which is traditionally placed by Theravda tradition in the
6th year after the Awakening.
141
Lit: follows after him, which sounds unidiomatic in English, the meaning is that he attends
on him.
[Yasassa Mtapuradutiyik]
[14: Yasas Mother and his Former Wife]
Atha kho Bhagav pubbahasamaya nivsetv pattacvaram-dya,
Then the Gracious One, after dressing in the morning time, and picking up his bowl
and robe,
yasmat Yasena pacchsamaena
o
went with the venerable Yasa as the ascetic who attends on him
yena sehissa gahapatissa nivesana tenupasakami,
to the merchant householders home,
upasakamitv paatte sane nisdi.
and after approaching he sat down on the prepared seat.
142
This is a locative absolute construction, with past tense meaning, see Syntax, p.236. para c.
143
The Aguttaranikya commentary (AA 14.7, Sujtavatthu) says this was Sujta, who had
offered milk-rice to the Bodhisatta just before his Awakening, and that she was named the
foremost of the female lay followers (upsik) to take refuge.
144
Lit: former second.
Catuggihisahyakapabbajj
15: The Going-Forth of (Yasas) Four Householder Friends
Assosu kho yasmato Yasassa cattro gihisahyak,
o
Four of the venerable Yasas householder friends,
Brasiya sehnusehna kulna putt,
sons of good families of greater and lesser merchants in Bras,
Vimalo Subhu Puaji Gavampati:
(named) Vimala, Subhu, Puaji and Gavampati146 heard:
145
Sometimes translated as solid and soft (food) (e.g. Horner). Ajahn hnissaro (BMC 1)
suggests that bhojanya = staple food, and khdanya = non-staple food. I have previously
tried using this and other translations, but the idiomatic thing to say in English is food and
drinks, which although it doesnt accurately translate the Pi, does get the meaning across.
146
Apart from Gavampati, for whom see Th. 38, this is the only mention of these monks in
the Canon.
147
It is not clear what colour ksya really was, as the dictionaries mention red, ochre, yellow
and brown. According to CPD (s.v. kasya) it was made from the juice of myrobalan. It is
interesting that the word used in these stock phrases is vattha, garments or clothes, rather
than cvara, robes.
Pasagihisahyakapabbaj
16: The Going-Forth of the Fifty Householder Friends
Assosu kho yasmato Yasassa pasamatt gihisahyak,
o
About fifty of the venerable Yasas householder friends,
Jnapad pubbnupubbakna kulna putt:
sons of the traditional leading families148 in the State heard:
Yaso kira kulaputto kesamassu ohretv,
The young man Yasa, it seems, after shaving off his hair and beard,
ksyni vatthni acchdetv, agrasm anagriya pabbajito. ti
and donning brown garments, has gone forth from the home to the homeless life.
Sutvna nesa etad-ahosi:
After hearing (it), this occurred to them:
Na hi nna so orako Dhammavinayo, na s orak pabbajj
This is not an inferior Dhamma and Discipline, not an inferior going-forth
yattha Yaso kulaputto kesamassu ohretv,
in which the young man Yasa, after shaving off his hair and beard,
ksyni vatthni acchdetv, agrasm anagriya pabbajito. ti
and donning brown garments, has gone forth from the home to the homeless life.
Te yenyasm Yaso tenupasakamisu,
They approached the venerable Yasa,
upasakamitv yasmanta Yasa abhivdetv, ekam-anta ahasu.
and after approaching and worshipping the venerable Yasa, they sat down on one
side.
Atha kho yasm Yaso te pasamatte gihisahyake dya
Then the venerable Yasa took those fifty householder friends
yena Bhagav tenupasakami,
and approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta nisdi.
and after approaching and worshipping the Gracious One, he sat down on one side.
Ekam-anta nisinno kho yasm Yaso Bhagavanta etad-avoca:
While sitting on one side the venerable Yasa said this to the Gracious One:
148
Mrakath
17: The Story about Mra149
Atha kho Bhagav bhikkh mantesi:
Then the Gracious One addressed the monks, (saying):
Muttoha bhikkhave sabbapsehi ye dibb ye ca mnus,
I am liberated from all snares, monks, both divine and human,
tumhe pi bhikkhave mutt sabbapsehi ye dibb ye ca mnus.
you are also liberated from all snares, monks, both divine and human.
Caratha bhikkhave crika bahujanahitya bahujanasukhya
Go on a walk,150 monks, for the benefit of many people, for the happiness of many
people,
loknukampya atthya hitya sukhya devamanussna.
out of compassion for the world, for the welfare, benefit, and happiness of gods and
men.
M ekena dve agamittha, desetha bhikkhave Dhamma,
151
Do not let two go by one (way), teach the Dhamma, monks,
dikalya majjhekalya pariyosnakalya, sttha sabyajana;
(which is) good in the beginning, good in the middle, good in the end, with its
meaning, with its (proper) phrasing;
kevalaparipua parisuddha brahmacariya paksetha,
explain the spiritual life which is complete, full and pure,
santi satt apparajakkhajtik assavanat Dhammassa parihyanti,
there are beings with little dust on the eyes who are perishing through not hearing
the Dhamma,
bhavissanti Dhammassa atro.
there will be those who will understand the Dhamma.
Aham-pi bhikkhave yena Uruvel Sennigamo
I will go, monks, to Uruvel and Senni Village
tenupasakamissmi Dhammadesany. ti
in order to teach the Dhamma.
149
152
The commentary gives a long explanation of the procedure for this ordination, which
explains that this gives both the going-forth and full ordination, providing that both the
ordainee and the preceptor are pure, and the procedure is correctly followed.
Dutiya-Mrakath
19: The Second Story about Mra153
Atha kho Bhagav Vassa vuttho bhikkh mantesi:
Then the Gracious One, having stayed for the Rains Retreat,154 addressed the monks,
(saying):
Mayha kho bhikkhave yoniso manasikr yoniso sammappadhn,
I, monks, through wise application of thought, through wise endeavour,
anuttar vimutti anuppatt anuttar vimutti sacchikat;
have attained supreme liberation, have experienced supreme liberation;
tumhe pi bhikkhave yoniso manasikr yoniso sammappadhn,
you also, monks, through wise application of thought, through wise endeavour,
anuttara vimutti anupputha anuttara vimutti sacchikaroth. ti
have attained supreme liberation, have experienced supreme liberation.
Atha kho Mro Ppim yena Bhagav tenupasakami,
Then the Wicked Mra approached the Gracious One,
upasakamitv Bhagavanta gthya ajjhabhsi:
and after approaching the Gracious One he spoke this verse:
Baddhosi Mrapsehi ye dibb ye ca mnus,
You are bound with Mras snares, both divine and human,
Mrabandhanabaddhosi, na me samaa mokkhas! ti
You are bound in Mras bonds, you are not free from me, ascetic!
Muttoha Mrapsehi ye dibb ye ca mnus,
I am liberated from Mras snares, both divine and human,
Mrabandhanamuttomhi: nihato tvam-asi Antak! ti
I am liberated from Mras bonds: you are brought low, End-Maker!
Atha kho Mro Ppim: Jnti ma Bhagav jnti ma Sugato! ti
Then the Wicked Mra (understood): The Gracious One knows me, the Fortunate
One knows me!
153
Bhaddavaggiyasahyakna Vatthu
20: The Tale of the Good Group of Friends
Atha kho Bhagav Brasiya yathbhiranta viharitv,
Then the Gracious One, having dwelt in Bras as long as he liked,
yena Uruvel tena crika pakkmi.
155
left on a walking tour for Uruvel.
Atha kho Bhagav magg okkamma,
Then the Gracious One, having gone down from the road,
yena aataro vanasao tenupasakami,
approached a certain jungle thicket,156
upasakamitv ta vanasaa ajjhoghetv,
and after approaching and entering that jungle thicket,
aatarasmi rukkhamle nisdi.
he sat down at the root of a certain tree.
Tena kho pana samayena tisamatt bhaddavaggiy sahyak sapajpatik,
157
158
Then at that time a group of thirty good friends, together with their wives,
tasmi vanasae paricrenti.
were amusing themselves in that jungle thicket.
Ekassa pajpati nhosi, tassa atthya ves nt ahosi.
One, who was not married,159 had for that reason brought along a harlot.160
155
This is where he had attained Awakening before coming to Bras and Isipatana. It is
strange indeed that the Buddha seems to have made this journey alone.
156
Named as Kappsiya in J Nid.
157
At the beginning of the commentary to the Kahinakkhandhaka they are said to have been
30 brothers having the Kosalan king as father (kosalarao ekapitukabhtna).
158
In Mahvastu this group are all said to be batchelors and they only bring along one harlot,
who is named as Uprdha Kasik, which indicates that she was from a farming background.
159
Lit: not a husband.
160
Literally ves means a woman belonging to the third caste, but the word had come to mean
a prostitute or a harlot. If Mahvastu is correct about the name, then she would actually
belong to the sudda caste.
161
Horner: seek for the self; which gives the wrong impression, as though they were to seek
for their Higher Self. The word attna however is plural and no indication of the Self is
given in the text.
162
164
J Nid mentions that these too were sent off to teach in the different directions.
108
This section with its miracle-working and supernatural elements stands out from the rest
of the narrative which seems in many ways to be so realistic.
166
Literally: one with a tangled mass of hair, a matted hair ascetic. I use yogi to be concise.
167
All the names arise from the place names where they dwelt: Kassapa at Uruvel, Kassapa
at the River (Nad, i.e. Nerajar), and Kassapa at Gay. The name Kassapa (Skt: Kyapa)
itself is a brahminical clan name.
168
This is the so-called royal we, a plural that is used politely in many languages when
talking about oneself.
169
SED: agn-gha, house or place for keeping the sacred fire.
170
171
172
This meaning for abhirpa is attested in Sanskrit, and seems much more appropriate than
handsome, beautiful in the context.
173
This is the same story told again, but in verse. Comm: Nerajarya Bhagav ti-dik
gthyo pacch pakkhitt; near the (river) Nerajar the Gracious One, etc. (these) verses
were placed here later.
174
DPPN: a name applied to the Buddha several times in the Piakas ... Buddhaghosa says
that it means emitting rays of various hues from the body ... It is, however, well-known
that, according to Vedic tradition, the Gautamas belong to the Agirasa tribe (see Vedic
Index: Gotama); the word, as applied to the Buddha, therefore, is probably a patronymic, in
which case we have another example of a Katriya tribe laying claim to a brhmaa Gotra.
Dutiya Pihriya
23: The Second Miracle
(The Four Great Kings)
Atha kho Bhagav Uruvelakassapassa jailassa assamassa avidre,
Then the Gracious One, not far from the yogi Uruvelakassapas ashram,
aatarasmi vanasae vihsi.
dwelt in a certain jungle thicket.
Atha kho Cattro Mahrjno, abhikkantya rattiy,
175
Then the Four Great Kings, towards the end of the night,
abhikkantava kevalakappa vanasaa obhsetv,
having lit up the whole of that jungle thicket with their surpassing beauty,
yena Bhagav tenupasakamisu,
approached the Gracious One,
upasakamitv Bhagavanta abhivdetv,
and after approaching and worshipping the Gracious One,
catuddis ahasu seyyath pi mahant aggikkhandh.
they stood at the four directions like a great mass of fire.
Atha kho Uruvelakassapo jailo, tass rattiy accayena,
Then the yogi Uruvelakassapa, with the passing of that night,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavanta etad-avoca:
and after approaching he said this to the Gracious One:
Klo Mahsamaa nihita bhatta.
It is time, Great Ascetic, the meal is ready.
Ke nu kho te Mahsamaa abhikkantya rattiy,
Who were those, Great Ascetic, towards the end of the night, who,
abhikkantava kevalakappa vanasaa obhsetv,
having lit up the whole of that jungle thicket with their surpassing beauty,
yena tva tenupasakamisu, upasakamitv ta abhivdetv,
approached you, and after approaching and worshipping you,
175
They live in the lowest of the deva realms directly above the human world, and have
control over the yakkhas, ngas, kumbhaas and gandhabbas.
176
Tatiya Pihriya
24: The Third Miracle
(Sakka, the Lord of the Gods)
Atha kho Sakko Devnam-indo, abhikkantya rattiy,
Then Sakka, the Lord of the Gods,177 towards the end of the night,
abhikkantavao kevalakappa vanasaa obhsetv,
having lit up the whole of that jungle thicket with his surpassing beauty,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta ahsi
and after approaching and worshipping the Gracious One, he stood at one side
seyyath pi mah-aggikkhandho,
like a great mass of fire,
purimhi vaanibhhi, abhikkantataro ca patataro ca.
(having colours) more brilliant, and more excellent, than the former colours.
Atha kho Uruvelakassapo jailo, tass rattiy accayena,
Then the yogi Uruvelakassapa, with the passing of that night,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavanta etad-avoca:
and after approaching he said this to the Gracious One:
Klo Mahsamaa nihita bhatta.
It is time, Great Ascetic, the meal is ready.
Ko nu kho so Mahsamaa abhikkantya rattiy,
Who was that, Great Ascetic, towards the end of the night, who,
abhikkantavao kevalakappa vanasaa obhsetv,
having lit up the whole of that jungle thicket with his surpassing beauty,
yena tva tenupasakami, upasakamitv ta abhivdetv,
approached you, and after approaching and worshipping you,
ekam-anta ahsi seyyath pi mah-aggikkhandho,
stood at one side like a great mass of fire,
177
He lives in the Tvatisadevaloka, the heavenly realm of the thirty-three gods, which
stands just above the realm of the Four Great Kings.
Catuttha Pihriya
25: The Fourth Miracle
(Brahm Sahampati)
Atha kho Brahm Sahampati, abhikkantya rattiy,
Then Brahm Sahampati,178 towards the end of the night,
abhikkantavao kevalakappa vanasaa obhsetv,
having lit up the whole of that jungle thicket with his surpassing beauty,
yena Bhagav tenupasakami, upasakamitv Bhagavanta abhivdetv,
approached the Gracious One, and after approaching and worshipping the Gracious
One,
ekam-anta ahsi seyyath pi mah-aggikkhandho,
he stood at one side like a great mass of fire,
purimhi vaanibhhi, abhikkantataro ca patataro ca.
(having colours) more brilliant, and more excellent, than the former colours.
Atha kho Uruvelakassapo jailo, tass rattiy accayena,
Then the yogi Uruvelakassapa, with the passing of that night,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavanta etad-avoca:
and after approaching he said this to the Gracious One:
Klo Mahsamaa nihita bhatta.
It is time, Great Ascetic, the meal is ready.
Ko nu kho so Mahsamaa abhikkantya rattiy,
Who was that, Great Ascetic who, towards the end of the night,
abhikkantavao kevalakappa vanasaa obhsetv,
having lit up the whole of that jungle thicket with his surpassing beauty,
yena tva tenupasakami, upasakamitv ta abhivdetv,
approached you, and after approaching and worshipping you,
ekam-anta ahsi seyyath pi mah-aggikkhandho,
stood at one side like a great mass of fire,
178
According to the commentary he was the most senior of the Mah Brahms, living in one
of the Form Worlds (Rpaloka).
Pacama Pihriya
26: The Fifth Miracle
(Mind-Reading)
Tena kho pana samayena Uruvelakassapassa jailassa mahyao paccupahito
hoti,
Then at that time the yogi Uruvelakassapa had arranged for a great sacrifice,
kevalakapp ca Agamagadh,
and almost the whole (population) of Aga and Magadha,
pahta khdanya bhojanya dya, abhikkamitukm honti.
having gathered abundant food and drinks, had a desire to attend.
Atha kho Uruvelakassapassa jailassa etad-ahosi:
Then this occurred to the yogi Uruvelakassapa:
Etarahi kho me mahyao paccupahito,
Now I have arranged for a great sacrifice,
kevalakapp ca Agamagadh,
and almost the whole (population) of Aga and Magadha,
pahta khdanya bhojanya dya, abhikkamissanti.
having gathered abundant food and drinks, will attend.
Sace Mahsamao mahjanakye iddhipihriya karissati
If the Great Ascetic performs a powerful miracle in the midst of the people
Mahsamaassa lbhasakkro abhivahissati,
his gain and honour will increase,
mama lbhasakkro parihyissati.
and my gain and honour will decrease.
Aho nna Mahsamao svtanya ngaccheyy. ti
Surely the Great Ascetic should not come on the morrow.
Atha kho Bhagav, Uruvelakassapassa jailassa cetas cetoparivitakkam-aya,
Then the Gracious One, knowing with his mind the reflection that had arisen in the
yogi Uruvelakassapas mind,
Uttarakuru gantv, tato piapta haritv, Anotattadahe paribhujitv,
after approaching Northern Kuru, gathering alms from there, and eating them at lake
Anotatta,
tattheva divvihra aksi.
made his dwelling right there for the day.
[Pasuklapihriya]
[27: The Rag-Robe Miracle]
Tena kho pana samayena Bhagavato pasukla uppanna hoti.
Then at that time there was a rag-robe that had arisen to the Gracious One.
Atha kho Bhagavato etad-ahosi:
Then this occurred to the Gracious One:
Kattha nu kho aha pasukla dhoveyyan?-ti
Now where can I wash this rag-robe?
Atha kho Sakko Devnam-indo,
Then, Sakka, the Lord of the Gods,
Bhagavato cetas cetoparivitakkam-aya,
knowing with his mind the reflection that had arisen in the Gracious Ones mind,
pin pokkharai khaitv, Bhagavanta etad-avoca:
having dug a lake with his hand, said this to the Gracious One:
Idha Bhante Bhagav pasukla dhovat. ti
May the Gracious One, venerable Sir, wash the rag-robe here.
Atha kho Bhagavato etad-ahosi:
Then this occurred to the Gracious One:
Kimhi nu kho aha pasukla parimaddeyyan?-ti
Now on what can I beat this rag-robe?
Atha kho Sakko Devnam-indo,
Then, Sakka, the Lord of the Gods,
Bhagavato cetas cetoparivitakkam-aya,
knowing with his mind the reflection that had arisen in the Gracious Ones mind,
mahati sila upanikkhipi:
set up a great rock, (saying):
Idha Bhante Bhagav pasukla parimaddat. ti
May the Gracious One, venerable Sir, beat the rag-robe here.
Atha kho Bhagavato etad-ahosi:
Then this occurred to the Gracious One:
Kimhi nu kho aha lambitv uttareyyan?-ti
Now having grabbed hold of what can I emerge (from the lake)?
179
[Jambupihriya]
[28: The Rose-Apple Miracle]
Atha kho Uruvelakassapo jailo, tass rattiy accayena,
Then the yogi Uruvelakassapa, with the passing of that night,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavato kla rocesi:
and after approaching he announced the time, (saying):
Klo Mahsamaa nihita bhattan.-ti
It is time, Great Ascetic, the meal is ready.
Gaccha tva Kassapa ymahan.-ti
You go ahead, Kassapa, I am coming.
Uruvelakassapa jaila uyyojetv,
After sending away the yogi Uruvelakassapa,
yya Jambuy Jambudpo payati tato phala gahetv,
picking a fruit from the Rose-Apple (tree), (after which) the Rose-Apple Island is
named,180
pahamatara gantv, agygre nisdi.
and arriving earlier, he sat down in the sacrificial firehouse.
Addas kho Uruvelakassapo jailo Bhagavanta agygre nisinna,
The yogi Uruvelakassapa saw the Gracious One sitting in the sacrificial firehouse,
180
This means specifically the Rose-Apple tree that grows on Mount Meru in the Himalayas.
[Ambapihriya]
[29: The Mango Miracle]
Atha kho Uruvelakassapo jailo, tass rattiy accayena,
Then the yogi Uruvelakassapa, with the passing of that night,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavato kla rocesi:
and after approaching he announced the time, (saying):
Klo Mahsamaa nihita bhattan.-ti
It is time, Great Ascetic, the meal is ready.
Gaccha tva Kassapa ymahan.-ti
You go ahead, Kassapa, I am coming.
Uruvelakassapa jaila uyyojetv,
After sending away the yogi Uruvelakassapa,
yya Jambuy Jambudpo payati tass avidre Ambo tato phala gahetv,
picking a fruit from a Mango (tree) not far from the Rose-Apple (tree), (after which)
the Rose-Apple Island is named,
pahamatara gantv, agygre nisdi.
and arriving earlier, he sat down in the sacrificial firehouse.
Addas kho Uruvelakassapo jailo Bhagavanta agygre nisinna,
The yogi Uruvelakassapa saw the Gracious One sitting in the sacrificial firehouse,
disvna Bhagavanta etad-avoca:
and after seeing (him), he said this to the Gracious One:
Katamena tva Mahsamaa maggena gato,
By what path, Great Ascetic, did you come,
aha tay pahamatara pakkanto,
I set out earlier than you,
[malakipihriya]
[30: The Emblic Myrobalan Miracle]
Atha kho Uruvelakassapo jailo, tass rattiy accayena,
Then the yogi Uruvelakassapa, with the passing of that night,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavato kla rocesi:
and after approaching he announced the time, (saying):
Klo Mahsamaa nihita bhattan.-ti
It is time, Great Ascetic, the meal is ready.
Gaccha tva Kassapa ymahan.-ti
You go ahead, Kassapa, I am coming.
Uruvelakassapa jaila uyyojetv,
After sending away the yogi Uruvelakassapa,
yya Jambuy Jambudpo payati tass avidre malak tato phala gahetv,
picking a fruit from an Emblic Myrobalan (tree) not far from the Rose-Apple (tree),
(after which) the Rose-Apple Island is named,
pahamatara gantv, agygre nisdi.
and arriving earlier, he sat down in the sacrificial firehouse.
Addas kho Uruvelakassapo jailo Bhagavanta agygre nisinna,
The yogi Uruvelakassapa saw the Gracious One sitting in the sacrificial firehouse,
disvna Bhagavanta etad-avoca:
and after seeing (him), he said this to the Gracious One:
Katamena tva Mahsamaa maggena gato,
By what path, Great Ascetic, did you come,
aha tay pahamatara pakkanto,
I set out earlier than you,
so tva pahamatara gantv, agygre nisinno. ti
(but) you, arriving earlier, are (already) sitting down in the sacrificial firehouse.
Idhha Kassapa ta uyyojetv,
Here, Kassapa, after sending you away,
[Hartakipihriya]
[31: The Yellow Myrobalan Miracle]
Atha kho Uruvelakassapo jailo, tass rattiy accayena,
Then the yogi Uruvelakassapa, with the passing of that night,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavato kla rocesi:
and after approaching he announced the time, (saying):
Klo Mahsamaa nihita bhattan.-ti
It is time, Great Ascetic, the meal is ready.
Gaccha tva Kassapa ymahan.-ti
You go ahead, Kassapa, I am coming.
Uruvelakassapa jaila uyyojetv,
After sending away the yogi Uruvelakassapa,
yya Jambuy Jambudpo payati tass avidre Hartak tato phala
gahetv,
picking a fruit from a Yellow Myrobalan (tree) not far from the Rose-Apple (tree),
(after which) the Rose-Apple Island is named,
pahamatara gantv, agygre nisdi.
and arriving earlier, he sat down in the sacrificial firehouse.
Addas kho Uruvelakassapo jailo Bhagavanta agygre nisinna,
The yogi Uruvelakassapa saw the Gracious One sitting in the sacrificial firehouse,
disvna Bhagavanta etad-avoca:
and after seeing (him), he said this to the Gracious One:
Katamena tva Mahsamaa maggena gato,
By what path, Great Ascetic, did you come,
aha tay pahamatara pakkanto,
I set out earlier than you,
so tva pahamatara gantv, agygre nisinno. ti
(but) you, arriving earlier, are (already) sitting down in the sacrificial firehouse.
Idhha Kassapa ta uyyojetv,
Here, Kassapa, after sending you away,
[Pricchattakapupphapihriya]
[32: The Coral Tree Flower Miracle]
Atha kho Uruvelakassapo jailo, tass rattiy accayena,
Then the yogi Uruvelakassapa, with the passing of that night,
yena Bhagav tenupasakami,
approached the Gracious One,
upasakamitv Bhagavato kla rocesi:
and after approaching he announced the time, (saying):
Klo Mahsamaa nihita bhattan.-ti
It is time, Great Ascetic, the meal is ready.
Gaccha tva Kassapa ymahan.-ti
You go ahead, Kassapa, I am coming.
Uruvelakassapa jaila uyyojetv,
After sending away the yogi Uruvelakassapa,
Tvatisa gantv, Pricchattakapuppha gahetv,
going to the Tvatisa (Heaven), picking a Coral tree flower,
pahamatara gantv, agygre nisdi.
and arriving earlier, he sat down in the sacrificial firehouse.
Addas kho Uruvelakassapo jailo Bhagavanta agygre nisinna,
The yogi Uruvelakassapa saw the Gracious One sitting in the sacrificial firehouse,
disvna Bhagavanta etad-avoca:
and after seeing (him), he said this to the Gracious One:
Katamena tva Mahsamaa maggena gato,
By what path, Great Ascetic, did you come,
aha tay pahamatara pakkanto,
I set out earlier than you,
so tva pahamatara gantv, agygre nisinno. ti
(but) you, arriving earlier, are (already) sitting down in the sacrificial firehouse.
Idhha Kassapa ta uyyojetv,
Here, Kassapa, after sending you away,
Tvatisa gantv Pricchattakapuppha gahetv,
going to the Tvatisa (Heaven), picking a Coral tree flower,
181
The follow-up phrase which in the preceding accounts appears at this location, to the
effect that the Gracious One, having eaten Kassapas food, dwelt on in the jungle thicket, is
missing from here on.
[Aggipihriyni]
[33: The Sacred Fire Miracles]
Tena kho pana samayena te jail agg paricaritukm
Then at that time those yogis who wanted to tend the sacred fires
na sakkonti kahni phletu.
were not able to chop the firewood.
Atha kho tesa jailna etad-ahosi:
Then this occurred to those yogis:
Nissasaya kho Mahsamaassa iddhnubhvo
No doubt it is because of the Great Ascetics psychic power
yath maya na sakkoma kahni phletun.-ti
that we are not able to chop the firewood.
Atha kho Bhagav Uruvelakassapa jaila etad-avoca:
Then the Gracious One said this to the yogi Uruvelakassapa:
Phliyantu Kassapa kahn. ti
182
Let the firewood be chopped, Kassapa.
Phliyantu Mahsama, ti
Let it be chopped, Great Ascetic,
sakid-eva paca kahasatni phliyisu.
and more than five hundred pieces of firewood were chopped.
Atha kho Uruvelakassapassa jailassa etad-ahosi:
Then this occurred to the yogi Uruvelakassapa:
Mahiddhiko kho Mahsamao mahnubhvo,
Powerful and majestic is this Great Ascetic,
yatra hi nma kahni pi phliyissanti,
since (on his say so) firewood can be chopped,
na tveva ca kho Arah yath ahan.-ti
but he is surely not a Worthy One like I am.
***
182
[Mandmukhipihriya]
[34: The Coal-Pan Miracle]
Tena kho pana samayena te jail,
Then at that time those yogis,
stsu Hemantiksu rattsu antarahaksu himaptasamaye,
in the cold Winter nights, in between the eights,183 at the time of the snowfall,
najj Nerajarya, ummujjanti pi nimujjanti pi,
in the river Nerajar, were plunging in, and plunging out,
ummujjanimujjam-pi karonti.
were plunging in and out.
Atha kho Bhagav pacamattni mandmukhisatni abhinimmini,
Then the Gracious One created about five hundred coal-pans,184
yattha te jail uttaritv visibbesu.
where those yogis, after emerging, warmed (themselves).
Atha kho tesa jailna etad-ahosi:
Then this occurred to those yogis:
Nissasaya kho Mahsamaassa iddhnubhvo
No doubt it is because of the Great Ascetics psychic power
yath-y-im mandmukhiyo nimmit. ti
that these coal-pans were created.
Atha kho Uruvelakassapassa jailassa etad-ahosi:
Then this occurred to the yogi Uruvelakassapa:
Mahiddhiko kho Mahsamao mahnubhvo,
Powerful and majestic is this Great Ascetic,
183
There is a partial parallel to this section at Udna 1.9, from my translation of which the
following note is taken: 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, antarahaka. 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.
184
Comm: mandmukhiyo ti aggibhjanni vuccanti.
[Bhmipihriya]
[35: The Island Miracle]
Tena kho pana samayena mah-aklamegho pvassi,
Then at that time a great cloud poured down out of season,
mah-udakavhako sajyi,
and a great flood-water arose,
yasmi padese Bhagav viharati so padeso udakena otthao hoti.
and in that area where the Gracious One was living the (whole) place became
submerged with water.
Atha kho Bhagavato etad-ahosi:
Then this occurred to the Gracious One:
Yan-nnha samant udaka ussdetv,
Now what if I, having risen above the water on all sides,
majjhe reuhatya bhmiy cakameyyan? ti
were to walk (on an island) in the middle on dusty ground?
Atha kho Bhagav samant udaka ussdetv,
Then the Gracious One, having risen above the water on all sides,
majjhe reuhatya bhmiy cakami.
walked (on an island) in the middle of dusty ground.
Atha kho Uruvelakassapo jailo:
Then the yogi Uruvelakassapa (thinking):
M heva kho Mahsamao udakena vuho ahos. ti
May the Great Ascetic not be carried away by water.
nvya sambahulehi jailehi saddhi
with a boat and a great many yogis
yasmi padese Bhagav viharati ta padesa agamsi.
went to that place in the area where the Gracious One was living.
[Uruvelakassapayogupasampad]
[36: The Ordination of Kassapa and his Followers]
Atha kho Bhagavato etad-ahosi:
Then this occurred to the Gracious One:
Cira pi kho imassa moghapurisassa eva bhavissati:
For a long time this will occur to that foolish fellow:
Mahiddhiko kho Mahsamao mahnubhvo,
Powerful and majestic is this Great Ascetic,
na tveva ca kho Arah yath ahan.-ti
but he is surely not a Worthy One like I am.
185
Lit: mixing their hair, mixing their locks, etc. in the water, which sounds odd, even in Pi.
[Atirekayogupasampad]
[37: The Ordination of the Other Yogis]
Addas kho Nadkassapo jailo kesamissa jamissa,
The yogi Nadkassapa saw the hair, locks,
khrikjamissa aggihuttamissa udake vuyhamne,
pole and basket and sacred fire equipment floating in the water,
disvnassa etad-ahosi:
and after seeing (them), this occurred to him:
M heva me bhtuno upasaggo ahos, ti
Let there be no danger for my brothers,
Jaile phesi: Gacchatha me bhtara jnth, ti
and he sent yogis, (saying): Go and find out about my brothers,
sma-ca thi jailasatehi saddhi yenyasm Uruvelakassapo tenupasakami,
and he together with three hundred yogis approached the venerable Uruvelakassapa,
upasakamitv yasmanta Uruvelakassapa etad-avoca:
and after approaching he said this to the venerable Uruvelakassapa:
Ida nu kho Kassapa seyyan?-ti
Is this better, Kassapa?
mvuso ida seyyan-ti
Yes, friend, this is better.
Atha kho te jail, kesamissa jamissa,
o
Then those yogis, after throwing their hair, locks,
khrikjamissa aggihuttamissa udake pavhetv,
pole and basket and sacred fire equipment into the water,
yena Bhagav tenupasakamisu,
approached the Gracious One,
upasakamitv Bhagavato pdesu siras nipatitv,
and after approaching and falling with their heads at the feet of the Gracious One,
Bhagavanta etad-avocu:
they said this to the Gracious One:
Labheyyma maya Bhante Bhagavato santike pabbajja,
May we receive the going-forth, venerable Sir, in the presence of the Gracious One,
186
These lines seem to be misplaced and really should appear earlier in the story after the
events they refer to.
dittapariyya
38: The Instruction About Burning
Atha kho Bhagav Uruvelya yathbhiranta viharitv,
Then the Gracious One, having dwelt at Uruvel for as long as he liked,
yena Gayssa tena crika pakkmi,
left on walking tour for Gays Head,
mahat Bhikkhusaghena saddhi,
together with a great Community of monks,
bhikkhusahassena sabbeheva purajailehi.
with a thousand monks all of whom were formerly yogis.
Tatra suda Bhagav Gayya viharati,
There the Gracious One dwelt near Gay,
Gaysse saddhi bhikkhusahassena.
on Gays Head together with a thousand monks.
Tatra kho Bhagav bhikkh mantesi:
There the Gracious One addressed the monks, (saying):
Sabba bhikkhave ditta.
All is burning, monks.
Ki-ca bhikkhave sabba ditta?
What all is burning, monks?
Cakkhu bhikkhave ditta, rp ditt,
The eye is burning, monks, forms are burning,187
cakkhuvia ditta, cakkhusamphasso ditto,
eye-consciousness is burning, eye-contact is burning,
yam-pida cakkhusamphassapaccay uppajjati vedayita,
and whatever feeling arises dependent on eye-contact,
sukha v dukkha v adukkhamasukha v, tam-pi ditta.
whether pleasant, unpleasant, or neither-unpleasant-nor-pleasant, that also is burning.
Kena ditta?
With what is it burning?
187
The analysis that follows here is of the internal and external sense-spheres (yatanni)
skilfully applied to the fire-worshippers, showing what is really burning, and what it is
burning with.
188
According to Mahvastu the Buddha converted another 250 yogis who were followers of
Upasena (perhaps this means Sriputtas brother, who later became a monk); he also taught
the Sahasravarga of the Dharmapada in Uruvilvakyapas ashram before leaving for
Rjagha.
155
[IV: In Rjagaha]
Bimbisrasamgamakath
39: The Meeting with King Bimbisra
Atha kho Bhagav Gaysse yathbhiranta viharitv,
Then the Gracious One, having dwelt at Gays Head for as long as he liked,
yena Rjagaha tena crika pakkmi,
left on walking tour for Rjagaha,
mahat Bhikkhusaghena saddhi,
together with a great Community of monks,
bhikkhusahassena sabbeheva purajailehi.
with a thousand monks all of whom were formerly yogis.189
Atha kho Bhagav, anupubbena crika caramno,
Then the Gracious One, walking gradually on walking tour,
yena Rjagaha tad-avasari.
went and entered Rjagaha.
Tatra suda Bhagav Rjagahe viharati,
There the Gracious One dwelt near Rjagaha,
Lahivane Suppatihe Cetiye.
by the Suppatiha Shrine in the Palmyra Wood.190
Assosi kho Rj Mgadho Seniyo Bimbisro:
The Magadhan King Seniya Bimbisra heard:191
Samao khalu bho Gotamo Sakyaputto Sakyakul pabbajito,
The ascetic Gotama, the Sakyan Son, who has gone forth from the Sakya family,
Rjagaha anuppatto Rjagahe viharati,
has arrived in Rjagaha, and is dwelling near Rjagaha,
189
Note that again no mention is made of the monks who ordained at Bras.
Comm: Tluyyne; lahi normally means a sapling, so Sapling Wood would be another
translation, in Mahvastu the name is given as Yavana, which supports the alternative
translation. Comm: Suppatihe Cetiye ti aatarasmi vaarukkhe, tassa kireta nma; it
appears from this that the banyan tree itself was known as the Suppatiha Cetiya
(Suppatiha = Well-Established).
191
J Nid says he heard from the Park Keeper (Uyynapla).
190
192
193
The commentary offers two explanations of kisako vadno, either it means Kassapa was
spoken of as austere, or that he recommended austerity. I prefer the latter as that is what is
in need of explanation.
194
199
The Pi texts only give this synopsis, but Mahvastu records a talk at this point, which is
reproduced elsewhere on this website as The Fourth Discourse of the Buddha.
200
This number is confirmed by Mahvastu (3.449), but the latter text omits the mention that
one myriad more became lay-followers, mentioning instead that twelve myriads of the
coachmen and drivers became lay-followers. See the end of The Fourth Discourse of the
Buddha.
201
Comm: Dhammacakkhun-ti sotpattimaggaa; knowledge of the Path of Stream-Entry.
202
Comm: Asssak ti ssan; patthan ti attho; asssaka means desires, wishes is the
meaning.
203
Lit: are successful, have taken effect.
[Veuvanadna]
[40: The Donation of the Bamboo Wood]
Atha kho Rj Mgadho Seniyo Bimbisro, tass rattiy accayena,
Then the Magadhan King Seniya Bimbisra, with the passing of that night,
pata khdanya bhojanya paiydpetv,
having had excellent food and drinks made ready,
Bhagavato kla rocpesi: Klo bhante nihita bhattan-ti.
had the time announced to the Gracious One, (saying): It is time, reverend Sir, the
meal is ready.
Atha kho Bhagav, pubbahasamaya nivsetv,
Then the Gracious One, having dressed in the morning time,
pattacvaram-dya, Rjagaha pvisi,
after taking up his bowl and robe, entered Rjagaha,
mahat Bhikkhusaghena saddhi,
together with a great Community of monks,
bhikkhusahassena sabbeheva purajailehi.
with a thousand monks all of whom were formerly yogis.
Tena kho pana samayena Sakko Devnam-indo,
Then at that time Sakka, the Lord of the Gods,
mavakavaa abhinimminitv,
having created (for himself) the form of a young brhmaa,
Buddhappamukhassa Bhikkhusaghassa purato purato gacchati
went ahead of the Community of monks with the Buddha at its head
im gthyo gyamno:
204
singing these verses:
Danto dantehi saha purajailehi Vippamutto Vippamuttehi,
The Tamed One with the Tamed, with the former yogis, the Liberated One with
the Liberated,
Signikkhasuvao Rjagaha pvis Bhagav.
The Gracious One who has skin like a golden coin has entered Rjagaha.
204
J Nid explains that the whole citizenry of Rjagaha (1,800,000) had come out to the
Lahivana and were blocking the road. Sakkas seat in Tvatisa became hot and he
understood the Buddha might not get his meal, so he descended and opened up the way,
praising the Buddha as he went.
205
Sriputta-Moggallnapabbajjkath
41: The Story of the Going-Forth of Sriputta and Moggallna
Tena kho pana samayena Sajayo paribbjako Rjagahe paivasati
207
Then at that time the wanderer Sajaya was living near Rjagaha
mahatiy paribbjakaparisya saddhi,
together with a great assembly of wanderers,
ahateyyehi paribbjakasatehi.
with two hundred and fifty wanderers.
Tena kho pana samayena Sriputta-Moggalln
Then at that time Sriputta and Moggallna
Sajaye paribbjake brahmacariya caranti,
were living the spiritual life under the wanderer Sajaya,
206
208
The comm. explains that seeking the Deathless the two friends had joined Sajayas
Wanderers, but soon realised that the essence (sra = Nibbna) was not to be found there, so
they made the above pact.
209
Word repetition normally signifies emphasis in Pi: pihito = behind, pihito pihito =
closely behind.
210
This Assaji is always identified as one of the group-of-five disciples, who listened to the
Discourse that Set the Dhamma Wheel Rolling and became a Worthy One while listening to
the Discourse on the Characteristic of Non-Self --- he was one of the five most senior
disciples in the Sagha. It is hard to reconcile these facts with his self-characterisation here.
Also there is no mention of Assaji accompanying the Buddha to Rjagaha. Assaji must have
been a common name at the time, and I think it likely we are dealing with a different Assaji
here to the one whom we met in Isipatana.
211
Byajana literally means syllable in this context.
212
Comm: pacakkhandh; the five constituents (of mind and matter making up a human
being).
213
Regarding this famous verse the commentary points out that the first line refers to the
Truth of Suffering the second to the Arising of Suffering, and the third to the Cessation of
Suffering.
214
215
Abhitna Pabbajj
42: The Going-Forth of the Well-Known (Sons of Good Families)
Tena kho pana samayena abhit abhit
Then at that time many well-known
Mgadhik kulaputt Bhagavati brahmacariya caranti.
sons of good families from Magadha were living the spiritual life under the Gracious
One.
Manuss ujjhyanti khyanti vipcenti:
218
People were grumbling, moaning, cursing:
Aputtakatya paipanno Samao Gotamo,
The Ascetic Gotamas method is making (families) childless,
vedhavyya paipanno Samao Gotamo,
219
the Ascetic Gotamas method is causing breakage and loss,
kulupacchedya paipanno Samao Gotamo,
the Ascetic Gotamas method is family-smashing,
idni tena jailasahassa pabbjita,
now through him a thousand yogis have gone forth,
imni ca ahateyyni paribbjakasatni Sajayni pabbjitni,
and these two-hundred and fifty of Sajayas wanderers have gone forth,220
ime ca abhit abhit Mgadhik kulaputt
and these many well-known sons of good families from Magadha
Samae Gotame brahmacariya carant, ti
are (all) living the spiritual life under the Ascetic Gotama,
apissu bhikkh disv, imya gthya codenti:
and having seen the monks, they scolded them with this verse:
218
The exact meaning of the 2nd & 3rd words is not clear as they only appear here. PED
suggests that khyati may be related to Sanskrit kyati, to burn (with anger?); and vipceti
may be a dialectical form of vivceti, otherwise also unattested.
219
Comm: ysa pat pabbajanti, tsa vedhavyya vidhavbhvya; whatever fathers went
forth, those (families) suffered breakage and loss, and (the women) became widows.
220
Notice that again there is no mention of those who went forth in Bras.
221
Another name for Rjagaha. Cf. Pabbajsutta of Suttanipta (Sn 3.4): Agam Rjagaha
Buddho, Magadhna Giribbaja; the Buddha went to Rjagaha, to Giribbaja of the
Magadhans.
222
The commentary has an interesting note here explaining that this word can be taken as
having locative, genitive, or instrumental sense, giving the meanings: in the Dhamma, for the
Dhamma, or by the Dhamma; however the form is an instrumental and I translate it as such.
Pryanavagga
The Way to the Beyond
nandajoti Bhikkhu
(original translation 1999, revised, May 2007)
Table of Contents
Vatthugth
1: Ajitamavapucch
2: Tissametteyyamavapucch
3: Puakamavapucch
4: Mettagmavapucch
5: Dhotakamavapucch
6: Upasvamavapucch
7: Nandamavapucch
8: Hemakamavapucch
9: Todeyyamavapucch
10: Kappamavapucch
11: Jatukamavapucch
12: Bhadrvudhamavapucch
13: Udayamavapucch
14: Poslamavapucch
15: Mogharjamavapucch
16: Pigiyamavapucch
(Pryanatthutigth)
(Pryannugtigth)
Preface
I first completed this translation of Pryanavagga around 1999, and as this text was
one of the works that first inspired me to study the Pi language, it was also one of
the first translations I worked on. Since that time, naturally enough, my ideas about
translation have changed somewhat and I have now revised this work in line with my
current thinking. In this revised version I have been less literal in the translation, and
hopefully this makes the text easier to read.
I have also had a reading of the text in mind during the revision, and indeed I have
read it over and over out loud to make sure the rhythms scan well. I originally made
the translation into eight-syllabic lines, but later I made so many changes to
vocabulary and so on that the metre was lost. Here I have been less strict about the
syllabic count, and more intent on the inherent rhythm. I hope at a later date to
record a reading of the text to illustrate this.
As the discussions recorded here were between the Buddha and highly developed
meditators, some of the references may be obscure to the lay reader. I have therefore
added sufficient notes to the translation to clear up anything that may be obscure in
the text, but I have tried not to overburden the text in this regard. For many years I
have thought that a translation of the Commentary is highly desirable, and I may
pursue this in the future.
Those interested in how the text was established can see my original study of the
Pryanavagga, A New Edition in the Prosody section, which also examines the
metrical form in depth.
nandajoti Bhikkhu
May, 2007
Cullaniddesa
The Short Explanation
Namo tassa Bhagavato Arahato Sammsambuddhassa
Reverence to him, The Gracious One, The Worthy One, The Perfect Sambuddha
Pryanavagga
The Way to the Beyond
Vatthugth
Introductory Verses
Kosalna pur ramm agam Dakkhipatha
From the delightful city of the Kosalans1 to the Southern lands went
kicaa patthayno brhmao Mantaprag. [1 (976)]
one who wanted to have no possessions, a brahmin perfect in the Vedas.2
So Assakassa visaye, Makassa samsane,
In the locality of Assaka, and near to Maka
vasi Godhvarkle uchena ca phalena ca. [2 (977)]
close to the bank of the Godhvari he lived on gleanings and fruit.
Svatth.
Literally: perfect in the mantras (mantprag).
3
This is in modern-day Maharasthra, East of Bombay, and was at that time about as far South
as the Ariyans had penetrated, so that it was a very remote place indeed.
2
They are said to have had a group of one thousand disciples each, and they all made the
journey of some 1,500 kilometres by foot to see the Buddha.
2
Many of them had attained very high levels of concentration (samdhi), including the spheres
(yatana) developed through refinement of the fourth absorption (jhna).
3
Traditional wear for brahmin ascetics in those days.
4
The Commentary explains that the Buddha was at Svatth when he saw them coming but
realised they were still not mature enough to understand the Teaching, he therefore
withdrew to Rjagaha, and to the Psaka Shrine.
1: Ajitamavapucch
The Young Man Ajitas Questions
Kenassu nivuto loko? icc-yasm Ajito,
By what is the world enveloped? said venerable Ajita,
Kenassu nappaksati?
Why does it not become clear?
Kissbhilepana brsi? Ki su tassa mahabbhaya? [57 (1032) 11]
What do you say is its defilement? What is (the worlds) great fear?
Avijjya nivuto loko, Ajit ti Bhagav,
The world is enveloped by ignorance, Ajita, said the Gracious One,
vevicch pamd nappaksati.
because of heedlessness and meanness it does not
become clear.
Jappbhilepana brmi dukkham~assa mahabbhaya [58 (1033) 12]
Hunger is its defilement, I say; 1 suffering is (the worlds) great fear.
Savanti sabbadhi sot, icc-yasm Ajito,
Streams are flowing everywhere, 2 said venerable Ajita,
sotna ki nivraa?
what is the constraint for streams?
Sotna savara brhi, kena sot pithiyyare? [59 (1034) 13]
Tell me the restraint for streams; by what are the streams shut off?
Yni sotni lokasmi, Ajit ti Bhagav,
Whatever streams there are in the world, Ajita, said the Gracious One,
sati tesa nivraa.
mindfulness is the constraint for them.
Sotna savara brmi, pay ete pithiyyare. [60 (1035) 14]
That is the restraint for streams, I say; by wisdom they are shut off.
1
2
2: Tissametteyyamavapucch
The Young Man Tissa Metteyyas Questions
Ko dha santusito loke? icc-yasm Tissametteyyo,
Who is satisfied here in the world? said venerable Tissa Metteyya,
Kassa no santi ijit?
For whom is there no turmoil?
Ko ubh antam-abhiya, majjhe mant na lippati?
Who is the wise man, who has known both ends, and is undefiled in the middle?
Ka brsi Mahpuriso ti? Ko dha sibbanim-accag? [65 (1040) 21]
Who do you say is a Great Man? Who has gone beyond the seamstress here?1
Kmesu brahmacariyav, Metteyy ti Bhagav,
He who is chaste in regard to sense pleasures, Metteyya, said the Gracious One,
vtataho sad sato,
free from craving, always mindful,
sakhya nibbuto bhikkhu, tassa no santi ijit. [66 (1041) 22]
having discernment2 the monk is emancipated, for him there is no turmoil.
So ubh anta-m-abhiya, majjhe mant na lippati.
He is the wise man, who has known both ends, and is undefiled in the middle.
Ta brmi Mahpuriso ti, so dha sibbanim-accag ti. [67 (1042) 23]
He, I say, is a Great Man, he has gone beyond the seamstress here.
Tissametteyyamvapucch nihit
The Young Man Tissa Metteyyas Questions are Finished
1
2
The seamstress = craving, personified as one who ties one into continued existence.
Having discerned the truth of impermanence, etc.
3: Puakamavapucch
The Young Man Puakas Questions
Aneja mladassvi, icc-yasm Puako,
To the one who is unmoved, who sees the root, 1 said venerable Puaka,
atthi pahena gama:
I have come in need with a question:
Ki nissit isayo manuj,
On account of what did the seers and men,
khattiy brhma devatna
nobles, and brahmins, here in the world
yaam-akappayisu puthdha loke?
offer many sacrifices to the gods?
Pucchmi ta Bhagav brhi me ta. [68 (1043) 31]
I ask you, Gracious One, please tell this to me.
Ye kec ime isayo manuj, Puak ti Bhagav,
Whoever of those seers and men, Puaka, said the Gracious One,
khattiy brhma devatna,
nobles, and brahmins, here in the world,
yaam-akappayisu puthdha loke
offered many sacrifices to the gods,
sisamn Puaka itthabhva
they did so yearning, Puaka, for mundane existence,
jara sit yaam-akappayisu. [69 (1044) 32]
on account of old age, 2 they offered sacrifices.
Ye kec ime isayo manuj, icc-yasm Puako,
Whoever of those seers and men, said venerable Puaka,
khattiy brhma devatna,
nobles, and brahmins, here in the world,
1
2
4: Mettagmavapucch
The Young Man Mettags Questions
Pucchmi ta Bhagav brhi me ta, icc~yasm Mettag,
I ask you, Gracious One, please tell this to me, said venerable Mettag,
mami ta vedagu bhvitatta I think you have true understanding, and a developed self kuto nu dukkh samudgat ime
how have these countless kinds of suffering
ye keci lokasmi anekarp? [74 (1049) 41]
arisen for whoever is in the world?
Dukkhassa ve ma pabhava apucchasi, Mettag ti Bhagav,
You asked me about the origin of suffering, Mettag said the Gracious One,
ta te pavakkhmi yath pajna:
as I know it I will declare it to you:
Upadhnidn pabhavanti dukkh
Because of clinging to a basis1 countless kinds
ye keci lokasmi anekarp. [75 (1050) 42]
of suffering originate for whoever is in the world.
Yo ve avidv upadhi karoti
The foolish one, without wisdom, clings to a basis,
punappuna dukkham-upeti mando.
and comes to suffering again and again, the fool.
Tasm pajna upadhi na kayir,
Therefore knowing this, do not cling to a basis,
dukkhassa jtippabhavnupass. [76 (1051) 43]
seeing the birth and origin of suffering.
Clinging to a basis translates the one word upadhi in the Pi, which carries both the meaning
of clinging, and forming a basis for the very same clinging.
It means the type of consciousness that is still engaged in result-producing actions (kamma).
5: Dhotakamavapucch
The Young Man Dhotakas Questions
Pucchmi ta Bhagav brhi me ta, icc-yasm Dhotako,
I ask you, Gracious One, please tell this to me, said venerable Dhotaka,
vcbhikakhmi Mahesi tuyha,
I am waiting for a word of yours, Great Seer,
tava sutvna nigghosa sikkhe Nibbnam-attano. [86 (1061) 5-1]
having heard your utterance I could train for my own Nibbna.
Tena h tappa karohi, Dhotak ti Bhagav,
Then you must become ardent, Dhotaka said the Gracious One,
idh eva nipako sato,
being prudent and mindful right here,
ito sutvna nigghosa, sikkhe Nibbnam-attano. [87 (1062) 5-2]
henceforth, after hearing this utterance you should train for your own Nibbna.
Passm aha devamanussaloke, icc-yasm Dhotako,
I see in the world with its gods and men, said venerable Dhotaka,
akicana brhmaam-iriyamna,
a brahmin who moves about having nothing,
ta ta namassmi Samantacakkhu,
therefore I revere you, All-Seeing Visionary,
pamuca ma Sakka kathakathhi. [88 (1063) 5-3]
O Sakyan, please free me from my doubts.
Nha sahissmi pamocanya,
I will not be able to free
kathakathi Dhotaka kaci loke,
anyone in the world who is having doubts, Dhotaka,
dhamma-ca seha jnamno,
but knowing (Nibbna), the best thing,
eva tuva ogham-ima taresi. [89 (1064) 5-4]
in this way you can cross over the flood.1
6: Upasvamavapucch
The Young Man Upasvas Questions
Eko aha Sakka mahantam-ogha, icc-yasm Upasvo,
Alone, Sakyan, with nothing to depend on, said venerable Upasva,
anissito no visahmi tritu.
I am not able to cross over the great flood.
1
2
Upasva is still thinking in terms of annihilation (uccheda) or eternal life (sassata). The
Buddha points out that the truth is outside of conditioned reality.
7: Nandamavapucch
The Young Man Nandas Questions
Santi loke munayo, icc-yasm Nando,
There are sages in the world, said venerable Nanda,
jan vadanti ta-y-ida katha su?
that is what people say - how is this so?
papanna no muni vadanti
Do they say he is a sage because he has knowledge
Udhu ve jvitenpapanna? [102 (1077) 7-1]
Or because of the life he leads?
Na dihiy na sutiy na ena
Not by view, tradition, or knowledge,
mundha Nanda kusal vadanti,
do the skilful say one is a sage here, Nanda,
visenikatv angh nirs whoever lives without company, not troubled,
caranti ye te munayo ti brmi. [103 (1078) 7-2]
not yearning, they are sages, I say.
Ye kec ime samaabrhmase, icc~yasm Nando,
Whoever (among) these ascetics and brahmins, said venerable Nanda,
dihassutenpi vadanti suddhi,
say that purity is through what is seen or heard,
slabbatenpi vadanti suddhi,
say that purity is through virtue and practices,
anekarpena vadanti suddhi,
say that purity is through countless (other) ways, 1
kaccissu te Bhagav tattha yat carant
Gracious One, perhaps those living restrained in this way
The first group refers to auspicious sights and sounds; the second (= slabbata), may be good
or bad, but are always insufficient in themselves; the third group includes other things short
of the destruction of craving.
8: Hemakamavapucch
The Young Man Hemakas Questions
Ye me pubbe viykasu, icc-yasm Hemako,
Those who explained (things) to me in the past, said venerable Hemaka,
hura Gotamassan,
before Gotamas teaching,
iccsi iti bhavissati, sabba ta itihtiha,
saying it was so, and so it will be, all that was just hearsay,
sabba ta takkavahana nha tattha abhirami. [109 (1084) 8-1]
all that just increased my thoughts, and I did not delight therein.
Tva-ca me Dhammam-akkhhi tahnigghtana Muni,
You must explain the Teaching to me, O Sage, and the destruction of craving,
ya viditv sato cara, tare loke visattika. [110 (1085) 8-2]
which, having understood, and living mindfully, one can cross over clinging to the
world.
Idha dihasutamutavitesu piyarpesu Hemaka,
In regard to likeable forms here seen, heard, sensed, and cognized, Hemaka,
chandargavinodana Nibbnapadam-accuta. [111 (1086) 8-3]
the dispelling of desire and passion (for them) - this is the undying Nibbna.
Etad-aya ye sat, dihadhammbhinibbut,
Knowing this, those who are mindful, who are Emancipated1 in this very life,
upasant ca te sad, ti loke visattikan-ti [112 (1087) 8-4]
those who are always peaceful, have crossed over clinging to the world.
Hemakamavapucch nihit
The Young Man Hemakas Questions are Finished
Abhinibbut.
9: Todeyyamavapucch
The Young Man Todeyyas Questions
Yasmi km na vasanti, icc-yasm Todeyyo,
He who has no in-dwelling sense desires, said venerable Todeyya,
tah yassa na vijjati,
he in whom no craving is found,
kathakath ca yo tio, vimokkho tassa kdiso? [113 (1088) 9-1]
he who crossed beyond doubts, what kind of freedom is there for him?
Yasmi km na vasanti, Todeyy ti Bhagav,
He who has no in-dwelling sense desires, said the Gracious One,
tah yassa na vijjati,
he in whom no craving is found,
kathakath ca yo tio, vimokkho tassa nparo. [114 (1089) 9-2]
he who has crossed beyond doubts, there is no further freedom for him.
Nirsaso so uda sasno? icc~yasm Todeyyo,
Is he without yearning, or is he still yearning? said venerable Todeyya,
Panav so uda paakapp?
Is he wise, or is he still acquiring wisdom?
Muni aha Sakka yath vijaa:
I would know just what the sage is like, Sakyan:
Ta me viycikkha Samantacakkhu. [115 (1090) 9-3]
Explain that to me, All-Seeing Visionary.
Nirsaso so na so sasno.
He is without yearning, he is not still yearning.
Panav so na ca paakapp.
He is wise, he is not still acquiring wisdom.
Evam-pi Todeyya Muni vijna:
Know that the Sage is just like this, Todeyya:
akicana kmabhave asattan-ti. [116 (1091) 9-4]
he has nothing, and is not clinging to sense existence.
Todeyyamavapucch nihit
The Young Man Todeyyas Questions are Finished
10: Kappamavapucch
The Young Man Kappas Questions
Majjhe sarasmi tihata, icc-yasm Kappo,
For those standing in the middle of a lake, said venerable Kappa,
oghe jte mahabbhaye,
when a fearful flood has arisen,
jarmaccuparetna, dpa pabrhi mrisa,
for those overcome by old age and death, speak (about) an island, dear Sir,
tva-ca me dpam-akkhhi yatha-y-ida npara siy. [117 (1092) 10-1]
you must explain an island to me, so there will be no more after this.
Majjhe sarasmi tihata, Kapp ti Bhagav,
For those standing in the middle of a lake, Kappa, said the Gracious One,
oghe jte mahabbhaye
when a fearful flood has arisen,
jarmaccuparetna, dpa pabrmi Kappa te: [118 (1093) 10-2]
for those overcome by old age and death, I speak (about) an island, Kappa:
akicana andna, eta dpa anpara,
having nothing, no attachment, this is the island with nothing beyond,
Nibbna iti ta brmi jarmaccuparikkhaya. [119 (1094) 10-3]
this is called Nibbna, I say, the end of old age and death.
Etad-aya ye sat, dihadhammbhinibbut,
Knowing this, those who are mindful, who are emancipated in this very life,
na te Mravasnug, na te Mrassa paddhag ti. [120 (1095) 10-4]
come not under Mras control, they are not servants to Mra.
Kappamavapucch nihit
The Young Man Kappas Questions are Finished
11: Jatukamavapucch
The Young Man Jatukas Questions
Sutvna ha vram-akmakmi, icc~yasm Jatuka,
Having heard of a hero who has no desire for sense pleasures, said venerable
Jatuka,
oghtiga puhum-akmam-gama,
I came to ask that desireless one who is beyond the flood,
santipada brhi sahjanetta,
please speak of the state of peace, conascent-eye,
yathtaccha Bhagav brhi me ta. [121 (1096) 11-1]
as it really is, Gracious One, please tell me this.
Bhagav hi kme abhibhuyya iriyati,
the Gracious One moves about having vanquished sense desires,
dicco va pahavi teji tejas.
as the splendid sun (vanquishes) the earth with its splendour.
Parittapaassa me Bhripaa,
To me of little wisdom, O One of Great Wisdom,
cikkha Dhamma yam-aha vijaa
explain the Teaching so that I may know
jtijarya idha vippahna. [122 (1097) 11-2]
the complete giving up of birth and old age here.
Kmesu vinaya gedha, Jatuka ti Bhagav,
Remove the greed for sense pleasures, Jatuka, said the Gracious One,
nekkhamma dahu khemato;
having seen there is safety in renunciation;
uggahta niratta v m te vijjittha kicana. [123 (1098) 11-3]
let there be nothing found in you that has been taken up or put down.
Ya pubbe ta visosehi, pacch te mhu kicana.
You should erase that which is past, and have nothing for the future,
Majjhe ce no gahessasi upasanto carissasi. [124 (1099) 11-4]
if you take up nothing in the present you will live peacefully.
12: Bhadrvudhamavapucch
The Young Man Bhadrvudhas Questions
Okajaha tahacchida aneja, icc~yasm Bhadrvudho,
The home-leaver, the craving-cutter, the unmoved one, said venerable
Bhadrvudha,
13: Udayamavapucch
The Young Man Udayas Questions
Jhyi virajam-sna, icc-yasm Udayo,
To the meditator who sits dust-free, said venerable Udaya,
katakicca ansava,
with duty-done, pollutant-free,
pragu sabbadhammna, atthi pahena gama:
who is perfect in all things, I have come in need with a question:
avimokkha pabrhi, avijjya pabhedana. [130 (1105) 13-1]
please tell of freedom through knowledge, the breaking up of ignorance.
Pahna kmachandna, Uday ti Bhagav,
The giving up of sensual desire, Udaya, said the Gracious One,
domanassna cbhaya,
and of sorrow, (these) two,
thnassa ca pandana, kukkuccna nivraa, [131 (1106) 13-2]
the dispelling of sloth, and the constraint of worry (about wrong-doing),
upekkhsatisasuddha, Dhammatakkapurejava
purity through equanimity and mindfulness, 1 preceded by thought of impermanent
things,2
avimokkha pabrmi, avijjya pabhedana. [132 (1107) 13-3]
this I call freedom through knowledge, the breaking up of ignorance.
Ki su sayojano loko? icc-yasm Udayo,
By what is the world fettered? said venerable Udaya,
Ki su tassa vicraa?
By what does it roam about?
Kiss assa vippahnena Nibbna iti vuccati? [133 (1108) 13-4]
By completely giving up what thing is there what is called Nibbna?
Alluding to the fourth absorption (jhna), said to have complete purity of mindfulness and
equanimity (upekkhsatiprisuddhi).
2
It refers to seeing the passing away of the factors of absorption (jhnagni).
14: Poslamavapucch
The Young Man Poslas Questions
Yo atta disati, icc-yasm Poslo,
(To) the one who points out the past, said venerable Posla,
anejo chinnasasayo,
the unmoved one, who has cut off doubt,
pragu sabbadhammna atthi pahena gama: [137 (1112) 14-1]
who is perfect in everything, I have come in need with a question:
Vibhta-rpa-saissa, sabba-kyappahyino,
For the one in whom perception of form has ended,
ajjhatta-ca bahiddh ca n atthi kic ti passato,
(who), on the inside and outside is seeing there is nothing whatsoever,
15: Mogharjamavapucch
The Young Man Mogharjas Questions
Dvha Sakka apucchissa, icc-yasm Mogharj,
Twice I asked the Sakyan, said venerable Mogharja,
na me byksi Cakkhum,
but the Visionary did not answer me,1
yvatatiya-ca Devisi bykarot ti me suta. [141 (1116) 15-1]
if (asked) up to a third time the Divine Seer answers, I have heard.
Aya loko paro loko, Brahmaloko Sadevako:
This world, the other world, the Brahma world with its Gods:
dihi te nbhijnmi Gotamassa yasassino. [142 (1117) 15-2]
one does not know what view of this the reputable Gotama has.
Eva abhikkantadassvi, atthi pahena gama:
So, to the One With Excellent Sight, I have come in need with a question:
Katha loka avekkhanta Maccurj na passati? [143 (1118) 15-3]
Looking on the world in what way does the king of Death not see (one)?
Suato loka avekkhassu, Mogharja sad sato.
Look on the world as empty, 2 Mogharja, being always mindful.
Attnudihi hacca, eva Maccutaro siy.
Having removed (wrong) view of self, in this way one will cross beyond Death.
Eva loka avekkhanta Maccurj na passat ti. [144 (1119) 15-4]
When looking on the world in this way the king of Death does not see (one).
Mogharjamavapucch nihit
The Young Man Mogharjas Questions are Finished
Mogharja had tried to ask his question earlier on two occasions, but understanding that he
was not ready, the Buddha accepted other questions first, giving him a chance to mature.
2
This is one of the earliest references to suat, which was to play such an important role in
the Mahyna teachings.
16: Pigiyamavapucch
The Young Man Pigiyas Questions
Jio ham~asmi abalo vtavao, icc~yasm Pingiyo,
I am old, without strength, with poor complexion, said venerable Pigiya,
nett na suddh savaa na phsu my eyes are unclear, and hearing is difficult m ha nassa momuho antar va!
may I indeed not perish a fool mid-way! 1
cikkha Dhamma yam-aha vijaa
Explain the Teaching so that I may know
jtijarya idha vippahna. [145 (1120) 16-1]
the complete giving up of birth and old age here.
Disvna rpesu vihaamne, Pingiy ti Bhagav,
Having seen (people) being struck down amid forms, Pigiya, said the Gracious
One,
ruppanti rpesu jan pamatt (and that) heedless people are pained amid forms tasm tuva Pigiya appamatto,
therefore you, Pigiya, being heedful,
jahassu rpa apunabbhavya. [146 (1121) 16-2]
must give up form, and not come into existence again.
Dis catasso vidis catasso, icc-yasm Pigiyo,
The four directions, the four intermediate directions, said venerable Pigiya,
uddha adho dasa dis imyo
above and below: in these ten directions,
The Commentary explains that Pigiya was 120 years old. Mid-way refers to what is short of
Arahatta.
(Pryanatthutigth)
(Verses in Praise of the Way to the Beyond)
Idam~avoca Bhagav Magadhesu viharanto Psake cetiye.
This was said by the Gracious One while living among the Magadhans at the
Psaka shrine.
Paricrika-soasna brhmana ajjhiho,
The sixteen attendent brahmins requested,
puho puho paha byksi.
asked, and asked, and he answered the questions.
Ekamekassa ce pi pahassa attham~aya,
If, knowing the meaning of each question,
Dhammam~aya, Dhammnudhamma paipajjeyya,
knowing the Teaching, he would practice in conformity with the Teaching,
gaccheyy eva jar-maraassa pra.
he would surely go beyond old age and death.
Pra gamany ime Dhamm ti,
It is said These teachings go to the beyond,
tasm imassa Dhammapariyyassa
therefore this presentation of the Teaching
Pryana tv eva adhivacana.
is indeed called The Way to the Beyond.
Ajito TissaMetteyyo, Puako atha Mettag,
Ajita, Tissa Metteyya, Puaka, also Mettag,
Dhotako Upasvo ca, Nando ca atha Hemako, [149 (1124) 1]
Dhotaka, and Upasva, Nanda, and also Hemaka,
TodeyyaKapp dubhayo, Jatuka ca paito,
the two: Todeyya, and Kappa, and Jatuka, the one who is wise,
Bhadrvudho Udayo ca, Poslo cpi brhmao,
Bhadrvudha, and Udaya, also the brahmin Posla,
Mogharj ca medhv, Pingiyo ca mah isi. [150 (1125) 2]
Mogharja, the intelligent one, and the great seer Pigiya.
Ete Buddha upgacchu, sampannacaraa isi,
These went to the Buddha, to the seer with perfect conduct,
(Pryannugtigth)
(Verses on the Recital of the Way to the Beyond)
Pryana anugyissa, icc-yasm Pingiyo,
I will recite the Way to the Beyond, said venerable Pigiya,
yath addakkhi tath akkhsi: vimalo bhrimedhaso,
as he saw it, so he explained: unstained, with great intelligence,
nikkmo nibbano Ngo, kissa hetu mus bhae? [156 (1131) 8]
the one free from sense desire, the unentangled one, the Strong One, why should he
speak falsely?
Pahnamalamohassa, mnamakkhappahyino,
Of the one who gave up stain and delusion, who gave up conceit and malevolence,
handha kittayissmi gira vapasahita:[157 (1132) 9]
come now, I will proclaim this lyric which is endowed with beauty:
Tamonudo Buddho SamantaCakkhu,
The Buddha, the darkness-dispeller, the All-Seeing Visionary,
lokantag sabbabhavtivatto,
who has gone to the end of the world, transcended all of existence
ansavo sabbadukkhappahno,
given up all suffering, the one pollutant-free,
saccavhayo brahme upsito me. [158 (1133) 10]
whose very name is truth - O brahmin, (you are) worshipped by me.
Dijo yath kubbanaka pahya,
Just as a bird who has given up a barren woodland,
bahupphala knanam-vaseyya,
might live in a forest which has much fruit,
eva p aha appadasse pahya,
so too I have given up those of little wisdom,
mahodadhi hasa-r-iv ajjhapatta. [159 (1134) 11]
like a swan who has arrived at the great sea.
Ye me pubbe viykasu, hura Gotamassan,
Those who explained (things) to me in the past, before Gotamas teaching,
iccsi iti bhavissati, sabba ta itihtiha,
saying it was so, and so it will be, all that was just hearsay,
The Buddha said this because Pigiya was still at the stage of Non-Returner (Angm).
Acknowledgement
I am very grateful again to Rod Bucknell who kindly went through the whole work for
me and made a number of useful suggestions and corrections, which has helped clarify
the presentation of this work.
Introduction
The translation that follows is from a section of the Mahvastu (Great Story) dealing
with the period after Lord Buddha left the area where he had attained Awakening until
he arrives at the place where he will give his first official teachings. I made the
translation while working on a part of the Mahkhandhaka of the Vinaya, which
describes the whole period from just after the Awakening up and till the conversion of
Sriputta and Mahmoggallna.
The section provides interest in the variations it provides on the one hand, and the extra
information it gives about this journey on the other. As regards the variations they are
numerous and complex. In this version of events the Buddha first thinks of teaching
Udraka Rmaputra, not ra Klma as in the Pi; the interview with the grumbling
brhmaa is placed on the journey, whereas in the Pi it is said to have happened while
still in the vicinity of Uruvilv; the meeting with the Abstainer Upaka is more
elaborated here.
As to the additions they are many, but none so very significant: including the
preparation of the road by the Pure Land gods; a description of the journey; the meeting
with the Dragon-King Sudarana; many more incidental meetings that are mentioned
along the way; and the problem with crossing the Ganges on the final part of the
journey. Perhaps one significant thing is that all the days seem to have been accounted
for and we can tell from the text that the Buddha spent at least one week on the journey
and who entertained him during that time is mentioned in the story.
The text itself is written in a very imperfect Sansritised Prkt which, even in this short
extract, is very unstable in regards to its form, indeed the Sanskritisation seems to be
almost haphazard as some examples will show: the text first writes tasmd-aha Upaka
Jino, which shows the Prktic ending to the noun, whereas just two lines below we find:
tasmd-aha Upaka Jina, which has the Sanskritised ending.
The application of the sandhi rules is equally haphazard, writing yvac-ca Bodhi yvacca Vras one time (semi-Sanskritised); yvac-ca Bodhir-yvac-ca Vras on
another occasion (properly Sanskritised); and then yva ca Bodhir-yva ca Vras on
another (not Sanskritised). Similarly the text has no problem reading gthye dhyabhe
with the loss of the vowel according to sandhi rules one time; and then gthye
adhyabhe elsewhere.
These differences and variations make for interest both for the casual reader and for the
scholar, and what the work stands in need of is a thorough examination of its historical
and linguistic materials which would further deepen our understanding of the earliest
tradition.
nandajoti Bhikkhu
May 2009
Lit: gone to (or fulfilled his) time; the Pi equivalent of this term is klakata, made time.
I take it to mean that he has suffered a great loss because he was unable to hear a Teaching he
would so greatly have benefited from, cf. the section about ra below.
7
Called bhikkh, monks, in the Pi, but prematurely as they are not ordained in the sana yet.
6
The five Pure Lands are the highest of the worlds in the Form Worlds (Rpaloka).
We need to exclude these words which have been inserted by mistake. Jones would exclude the
following word also, but it seems appropriate enough so I leave it in the text.
10
Called seven treasures (saptn ratnn) just below.
Pi: Supaa.
The Suvaras are a type of supernatural bird and the Ngas, who are mentioned below, are a
type of supernatural snake, presumably that is why they may have the different types of birth
that are mentioned here.
13
K is the State of which Vras was the capital.
12
14
15
Yo brhmao bhitappadharmo,
That brhmaa who has barred wickedness,
,
Kravo antimadehadhr,
With pollutants destroyed, bearing his last body,
[]
16
So brhmao is intrusive to the metre, the words are missing in the Pi.
Cf. the Pi version of this story (Mahkhandhaka I.7).
18
I presume this is a mistake for anyataro and translate accordingly.
17
10
11
20
mavipul
pathy
mavipul
19
12
pathy
pathy
pathy
22
We should no doubt read tasmha Upak Jino to correct the metre as in the Pi, or
something very similar. Similarly below. Note that what is written here as Jino, is written in the
same sentence below as Jina, showing clearly the very imperfect Sanskritisation of the text.
13
pathy
navipul
mavipul
mavipul
pathy
23
Yo evarpa naradamyasrathi,
o
Having seen him who is such a guide for those people who need taming,
Triubh
24
Dv Mahari parivrayeya.
They should gather round the Great Seer.
23
24
14
Pramaye ea atvamtra.
With (open) hands and feet.
15
pathy
pathy
mavipul
25
This incident was apparently the occasion for King Bimbisra making an allowance
throughout the Kingdom of Magadh that ascetics need not give the fare for crossing a river
but were to be taken for free.
16
26
27
17
Udna
Exalted Utterances
nandajoti Bhikkhu
(revised version 2.2, February 2008)
Introduction
The first book in Pi that I read from cover to cover without the aid of a translation
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 verse
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.
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 udna 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. There 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
Mahparinibbnasutta, DN.16
Iddhipdasayutta, SN 51.10
AN. VIII.vii.10
Mahparinibbnasutta, DN.16
Mahparinibbnasutta, DN.16
Bhesajjakkhandhaka: Sunidhavassakravatthu
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
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
Papacakkhayasutta 7-8cd
Tatiyanibbnasutta 8-3
Catutthanibbnasutta 8-4
Dutiyadabbasutta 8-10
There are also 2 other udnas mentioned in the collection, which are not by the Buddha. The first was
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.
10
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 underlying 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.
11
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
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.
12
1: Bodhivaggo
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.
13
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.
14
1: Bodhivaggo
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
1: Bodhivaggo
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
1: Bodhivaggo
17
1: Bodhivaggo
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
1: Bodhivaggo
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
1: Bodhivaggo
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
1: Bodhivaggo
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.
21
1: Bodhivaggo
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.
22
1: Bodhivaggo
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:
Veuvane Kalandakanivpe.
It should be noted, however, that not all the openings scan as well as this.
23
1: Bodhivaggo
28
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.
29
24
1: Bodhivaggo
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).
25
1: Bodhivaggo
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.
26
1: Bodhivaggo
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.
27
1: Bodhivaggo
40
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.
41
28
1: Bodhivaggo
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.
29
1: Bodhivaggo
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.
30
1: Bodhivaggo
47
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.
48
31
1: Bodhivaggo
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.
32
1: Bodhivaggo
52
33
1: Bodhivaggo
34
1: Bodhivaggo
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.
35
1: Bodhivaggo
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.
36
1: Bodhivaggo
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.
37
1: Bodhivaggo
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
39
2: Mucalindavaggo
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.
40
2: Mucalindavaggo
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.
41
2: Mucalindavaggo
42
2: Mucalindavaggo
43
2: Mucalindavaggo
68
44
2: Mucalindavaggo
45
2: Mucalindavaggo
69
70
46
2: Mucalindavaggo
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).
47
2: Mucalindavaggo
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).
48
2: Mucalindavaggo
49
2: Mucalindavaggo
50
2: Mucalindavaggo
75
51
2: Mucalindavaggo
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.
52
2: Mucalindavaggo
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.
53
2: Mucalindavaggo
54
2: Mucalindavaggo
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.
55
2: Mucalindavaggo
80
This is an example of a future tense used with past meaning; on this construction see Buddhadatta,
New Pali Course III, pg. 58.
56
2: Mucalindavaggo
57
2: Mucalindavaggo
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.
58
2: Mucalindavaggo
59
2: Mucalindavaggo
60
2: Mucalindavaggo
61
2: Mucalindavaggo
62
2: Mucalindavaggo
82
63
2: Mucalindavaggo
64
2: Mucalindavaggo
65
2: Mucalindavaggo
85
Long -- in the middle of bhavbhavat is a case of rhythmical lengthening, and the word should be
parsed bhava + bhavat, not bhava + abhavat.
66
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:
67
3: Nandavaggo
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.
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).
68
3: Nandavaggo
69
3: Nandavaggo
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.
70
3: Nandavaggo
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.
71
3: Nandavaggo
72
3: Nandavaggo
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...
73
3: Nandavaggo
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.
74
3: Nandavaggo
This is an idiom, perhaps more literally we could translate: in the things that are seen.
75
3: Nandavaggo
76
3: Nandavaggo
77
3: Nandavaggo
78
3: Nandavaggo
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.
79
3: Nandavaggo
96
80
3: Nandavaggo
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.
81
3: Nandavaggo
101
najena...vihrena... , used here and in similar contexts below, is the instrumental of attendant
circumstance, see Syntax 65.
82
3: Nandavaggo
83
3: Nandavaggo
102
84
3: Nandavaggo
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.
85
3: Nandavaggo
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.
86
3: Nandavaggo
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.
87
3: Nandavaggo
108
88
3: Nandavaggo
89
3: Nandavaggo
109
110
90
3: Nandavaggo
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.
91
3: Nandavaggo
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.
92
3: Nandavaggo
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.
93
3: Nandavaggo
94
3: Nandavaggo
95
3: Nandavaggo
96
3: Nandavaggo
97
3: Nandavaggo
119
Becoming famous in the translation is a paraphrase, lit.: on the sound of fame, which is unidiomatic in
English.
98
3: Nandavaggo
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.
99
3: Nandavaggo
100
3: Nandavaggo
The Commentary takes this as meaning desiring the welfare of the world: sadevakassa lokassa
attham-eva kmet ti atthakmo.
101
3: Nandavaggo
102
3: Nandavaggo
With this passage compare Salyatanasayutta (SN 35), suttas 31 & 91.
103
3: Nandavaggo
123
104
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,
105
4: Meghiyavaggo
124
106
4: Meghiyavaggo
107
4: Meghiyavaggo
108
4: Meghiyavaggo
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).
109
4: Meghiyavaggo
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.
110
4: Meghiyavaggo
4: Meghiyavaggo
112
4: Meghiyavaggo
113
4: Meghiyavaggo
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.
114
4: Meghiyavaggo
115
4: Meghiyavaggo
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.
116
4: Meghiyavaggo
117
4: Meghiyavaggo
133
118
4: Meghiyavaggo
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.
119
4: Meghiyavaggo
120
4: Meghiyavaggo
137
The Commentary explains ma as having the meaning of a genitive, as it is governed by the upasagga
(prefix) pai- here.
121
4: Meghiyavaggo
138
122
4: Meghiyavaggo
123
4: Meghiyavaggo
124
4: Meghiyavaggo
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.
125
4: Meghiyavaggo
126
4: Meghiyavaggo
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.
127
4: Meghiyavaggo
128
4: Meghiyavaggo
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.
129
4: Meghiyavaggo
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.
130
4: Meghiyavaggo
131
4: Meghiyavaggo
132
4: Meghiyavaggo
133
4: Meghiyavaggo
134
4: Meghiyavaggo
135
4: Meghiyavaggo
136
4: Meghiyavaggo
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.
137
4: Meghiyavaggo
138
4: Meghiyavaggo
139
4: Meghiyavaggo
140
4: Meghiyavaggo
141
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
142
5: Soavaggo
143
5: Soavaggo
146
144
5: Soavaggo
145
5: Soavaggo
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?
146
5: Soavaggo
147
5: Soavaggo
148
5: Soavaggo
149
5: Soavaggo
5: Soavaggo
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.
151
5: Soavaggo
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.
152
5: Soavaggo
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.
153
5: Soavaggo
154
5: Soavaggo
155
5: Soavaggo
156
5: Soavaggo
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.
157
5: Soavaggo
158
5: Soavaggo
159
5: Soavaggo
160
5: Soavaggo
161
5: Soavaggo
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?
162
5: Soavaggo
163
5: Soavaggo
164
5: Soavaggo
165
5: Soavaggo
166
5: Soavaggo
167
5: Soavaggo
168
5: Soavaggo
5: Soavaggo
170
5: Soavaggo
171
5: Soavaggo
153
172
5: Soavaggo
154
173
5: Soavaggo
174
5: Soavaggo
175
5: Soavaggo
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.
176
5: Soavaggo
157
177
5: Soavaggo
178
5: Soavaggo
179
5: Soavaggo
180
5: Soavaggo
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).
181
5: Soavaggo
182
5: Soavaggo
183
5: Soavaggo
184
5: Soavaggo
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.
185
5: Soavaggo
186
5: Soavaggo
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.
187
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.
188
6: Jaccandhavaggo
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.
189
6: Jaccandhavaggo
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.
190
6: Jaccandhavaggo
191
6: Jaccandhavaggo
192
6: Jaccandhavaggo
193
6: Jaccandhavaggo
194
6: Jaccandhavaggo
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,
195
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196
6: Jaccandhavaggo
6: Jaccandhavaggo
198
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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.
199
6: Jaccandhavaggo
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.
200
6: Jaccandhavaggo
173
201
6: Jaccandhavaggo
174
The locative absolute construction is used here to signify the time after which.
202
6: Jaccandhavaggo
203
6: Jaccandhavaggo
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.
204
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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.
205
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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.
206
6: Jaccandhavaggo
178
207
6: Jaccandhavaggo
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.
208
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181
182
209
6: Jaccandhavaggo
210
6: Jaccandhavaggo
211
6: Jaccandhavaggo
212
6: Jaccandhavaggo
213
6: Jaccandhavaggo
214
6: Jaccandhavaggo
183
Note the use of the instrumental of attendant circumstance here, more literally: those with congenital
blindness.
215
6: Jaccandhavaggo
216
6: Jaccandhavaggo
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.
217
6: Jaccandhavaggo
218
6: Jaccandhavaggo
219
6: Jaccandhavaggo
220
6: Jaccandhavaggo
221
6: Jaccandhavaggo
222
6: Jaccandhavaggo
223
6: Jaccandhavaggo
224
6: Jaccandhavaggo
185
There is a play on the word visdati here, which can mean sinks, and is depressed.
225
6: Jaccandhavaggo
226
6: Jaccandhavaggo
227
6: Jaccandhavaggo
228
6: Jaccandhavaggo
229
6: Jaccandhavaggo
230
6: Jaccandhavaggo
231
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232
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233
6: Jaccandhavaggo
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.
234
6: Jaccandhavaggo
235
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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).
188
236
6: Jaccandhavaggo
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.
237
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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.
maati means to think, to conceive, but it means it here in a way that implies its cognate mna,
conceit, hence the translation.
238
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239
6: Jaccandhavaggo
240
6: Jaccandhavaggo
241
6: Jaccandhavaggo
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.
243
7: Cullavaggo
244
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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.
245
7: Cullavaggo
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.
246
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247
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248
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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.
249
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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.
250
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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.
251
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252
7: Cullavaggo
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.
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.
253
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204
254
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255
7: Cullavaggo
205
This is the ablative at point which, which is parallel to the locative, mle chetv which would have
exactly the same meaning.
256
7: Cullavaggo
206
257
7: Cullavaggo
________________________
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.
258
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.
259
8: Paligmiyavaggo
260
8: Paligmiyavaggo
261
8: Paligmiyavaggo
208
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.
209
262
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263
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264
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265
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266
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267
8: Paligmiyavaggo
268
8: Paligmiyavaggo
269
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270
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271
8: Paligmiyavaggo
213
The syntax here is very awkward, nipajja is apparently a present participle qualifying an
unexpressed saghti.
272
8: Paligmiyavaggo
214
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).
215
273
8: Paligmiyavaggo
274
8: Paligmiyavaggo
275
8: Paligmiyavaggo
216
276
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277
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278
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279
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280
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281
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282
8: Paligmiyavaggo
217
-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.
218
283
8: Paligmiyavaggo
284
8: Paligmiyavaggo
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.
285
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286
8: Paligmiyavaggo
287
8: Paligmiyavaggo
288
8: Paligmiyavaggo
289
8: Paligmiyavaggo
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.
290
8: Paligmiyavaggo
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.
291
8: Paligmiyavaggo
292
8: Paligmiyavaggo
293
8: Paligmiyavaggo
294
8: Paligmiyavaggo
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.
295
8: Paligmiyavaggo
228
BJT adds the quotation marker ti here, probably in imitation of the following discourse where it is
indeed required.
296
8: Paligmiyavaggo
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:
229
297
8: Paligmiyavaggo
Udnapi Samatt
The Text of the Udna is Complete
298
nandajoti Bhikkhu
(May, 2008 / 2552)
Table of Contents
Texts
Preface
Introduction
Texts
(BJT): r Lakan edition, from the Buddha Jayanti Tripitaka Series, Volume VIII
(Colombo, 1976/2519, reprinted with corrections 2005).
(Thai): Thai edition, as found on Budsir for Windows CD-ROM (version 2.0, Bangkok,
1996).
(ChS): Burmese edition, as found on the Chaha Sagyana CD-ROM (version 3),
Igatpuri (no date, but = 1999).
(PTS): European edition, The Dgha Nikya, ed. T.W. Rhys Davids and J. Estlin
Carpenter, (1903, reprinted 1995).
***
(Comm): Mahparinibbnasuttavaan, as found on the Chaha Sagyana CD-ROM
(version 3), Igatpuri (no date, but = 1999).
Translations Consulted
The Book of the Great Decease, in Dialogues of the Buddha, Vol II, by T.W. and
C.A.F. Rhys Davids (Pali Text Society, 1910, 4th edition reprinted 1995, Oxford).
The Buddhas Last Days, from The Long Discourses of the Buddha, a translation of the
Dgha Nikya, by Maurice Walshe (Wisdom Publications, Boston, 1995).
Last Days of the Buddha, translated from the Pali by Sister Vajira & Francis Story
(Buddhist Publication Society, Kandy, Sri Lanka, 2007).
***
The Buddhas Last Days, Buddhaghosas Commentary on the Mahparinibbna Sutta,
translated by Yang-Gyu An (Pali Text Society, 2005, Oxford).
Preface
In preparing this text and translation for publication I have divided it into a number of
versions. In the Buddhist Texts and Studies section will be found the Pi text together
with the variant readings. This is a more technical work dealing with the establishment
of the text, and considers the text from the point of view of its grammar, prosody, and
how the material has been collected.
In the Texts and Translations section I present the full text and translation with
annotations which help to explain matters that may not be clear from the text itself. I
have therefore translated sections from the Commentary, added notes on the history and
geography, and explained points of doctrine whenever it seemed necessary.
In the English section there is the translation only, with somewhat less notes than in the
Text and Translations section, which is intended for the casual reader who wants a
reliable translation but is not interested in the technical matters concerning the original
text itself.
I am very grateful to Dhammacr Chittapla for reading through the translation and
making many valuable corrections and suggestions for improvement, his knowledge of
Pi and the teaching, and his willingness to help with this work, are greatly appreciated.
If anyone else has any corrections please let me know at anandajoti@gmail.com.
nandajoti Bhikkhu
June 2008
Introduction
The Mahparinibbnasutta is a carefully crafted record of the events and Teachings that
took place in the last year of the Lord Buddhas life, but as it stands it is lengthy,
repetitious, and has suffered from additions which break up the narrative. Therefore I
will give a summary of the main events here, which will give an overview of the
discourse and help to orientate the reader.
This is an edited paraphrase. All the words placed in single quotation marks in the Introduction
are either direct quotes or close paraphrases.
2
Notice that both the Vajjians and the Sagha were living under a Republican type of
Government, so the conditions that apply to the one were easy to transfer to the other.
Introduction - 7
is to be expected for the Sagha and not decline. It is noticeable that throughout the
discourse the Buddha shows concern time and again that the Ssana and Sagha which
he has founded are well-established and will be able to survive his passing.
The Buddha then enumerates five more sets of conditions that will have the same effect.
I have argued elsewhere3 that these conditions do not appear to be original to the text,
so there is no need to list them again here. At the end of this section though it is said the
Buddha taught in summary form Virtue, Concentration and Wisdom. The details are not
set out, but this statement is inserted at the end of his stay in each of the places he
visited, and may be taken as a summary of the kind of teachings the Buddha gave
everywhere, but which have not been recorded in detail here.
The Buddha then leaves the Magadhan capital and begins his final tour of the Middle
Country. He passes through Ambalahik,4 and on to Nanda, where he meets with one
of his Chief Disciples Ven. Sriputta. Although we shall have to discuss this matter later,
it appears that this is the last recorded meeting between the two of them. Here Ven.
Sriputta roars his lions roar (shanda), and proclaims his faith in the Buddha and his
teaching.
The Buddha then moves on to Paligma, which was at that time being built up by the
Magadhan Ministers Sundha and Vassakra to ward off the Vajjians. The site was
situated on the bank of the Gag, facing the rival nation who were just over the
waters.5 After instructing the householders of Paligma in the benefits of virtue, and
accepting a meal prepared by the Chief Ministers, the Buddha crossed over the Gag,
entered the Vajjian lands, and made his way up to Koigma where he taught the Four
Noble Truths.
From there he went to Ndika where nanda questioned him at length about the people,
lay and monastic, who had attained Path and Fruit in that small village. The Buddha
answers, and also teaches a way in which anyone can be sure he has attained at least the
first stage of Stream-Entry (Sotpatti). After leaving Ndika the Buddha walked on to
the Vajjian capital Vesl, where he took up residence in the pleasure park of the
courtesan Ambapli.
When she hears that the Buddha is residing there she comes and invites him and the
Sagha for a meal on the morrow, which the Buddha accepts. The Licchavs, who were
the largest clan in the Vajjian Republic, also try to invite the Buddha to a meal, but are
distressed to find that the meal has already been given to the courtesan. At the end of
the meal Ambapl donates the park to the Buddha for the use of the Community.
By this time the Rainy season is approaching, and the Buddha withdraws from the
immediate vicinity of Vesl, to the nearby village of Beluv, which is where he spent
3
See the introduction to the establishment of the text of this discourse in the Buddhist Texts and
Studies section of this website.
4
Where interestingly enough no teaching or events are recorded except the summary.
5
This settlement eventually became a city, and was known as Paliputta. Some two centuries
later it was the center of administrative affairs for the Emperor Asoka. Today it is known as
Patna and is still an important city in the modern Indian State of Bihar.
Introduction - 8
6
his last Rains Retreat. It is here that the Buddha fell seriously ill, but he determined to
suppress it until he has had time to address the Community on various matters.
The Buddha then rises from the illness and gives his famous teaching that he has no
esoteric and exoteric teaching and that nanda7 should live with yourself as an island,
yourself as a refuge, with no other refuge, with the Teaching as an island, the Teaching
as a refuge, with no other refuge, and explains that this means attending to the ways of
mindfulness.
We are not told the exact nature of the illness, but we can perhaps infer that it was dysentry, as
the Commentary notes that, after the illness was suppressed it did not arise again until 10 months
later, and that illness is said in the dscourse to have been dysentry.
7
And implicitly all his followers.
8
Now identified with Hajipur, across the river from Patna.
9
Satipahnasayutta, SN 47.14.
Introduction - 9
However, the Commentarial account is difficult to reconcile with the traditional dates.
According to the Commentary Ven. Sriputta attained Final Emancipation on the Full
Moon night of Kattika (November), which is one month after the first Rains Retreat
closes. There is no reason to believe that the Buddha broke his last Rains Retreat, so the
time-scale would be at most one month for the Buddha to walk to Svatth, about 400
kilometres from Vesl, and for Ven. Sriputta to walk back to Naka, just north of
Rjagaha, about 500 kilometres from there. Given the great distances involved this
doesnt seem to be possible.
Because of this I make here what I hope is a more plausible suggestion. We can imagine
that the Buddha completed the Rains Retreat in mid-October, and that he would have
stayed in the vicinity of Vesl for the Kathina celebrations. Indeed, it is almost certain
that he would not have left before these were concluded.
He may then have heard that Ven. Sriputta had passed away and decided to walk back
to Naka, about 90 kilometres away. This may have taken more than a fortnight, so it
may be that even on the way he heard that Ven. Mahmoggallna had also passed away.
After the burial and the building of the Shrines the Buddha started to return to Vesl,
stopping at Ukkcel where he spoke the above mentioned discourse.
The distance from Ukkcel to Vesl is only about 40 kilometres, and wouldnt have
taken more than a week to walk, but we cannot say that the Buddha proceeded there
straight after the discourse. This would therefore be quite a reasonable way to account
for the missing months, and it could account for the discourse given at Ukkcel, but
unfortunately not for the one about the novice Cunda bringing the bowl and robes to
Svatth.
Other possible ways to account for the missing months would be if the traditional dates
of either the Buddha or his two Chief Disiples (or both) were incorrect, or if the Buddha
didnt leave Beluva until February, but this hardly solves the problem as there would still
be a gap of a number of months in the story at this point, which can not be accounted
for.
There is a difficulty, however, even with the revised itinery proposed above because it it
is difficult to understand why such important events as the passing away of the two
Chief Disciples and the building of Shrines for them would have been left out of the
discourse, which it appears is intended to trace the last year of the Buddhas life, if they
had been remembered by the Elders at the First Council. It is unfortunate indeed that
the events that took place during that time seem to have been lost by the tradition
forever, as we have no sure way of reconstructing the events now.
Introduction - 10
At Vesl (Chapter 3)
If the tradition that the Buddha attained Final Emancipation at Veskha is correct the
next Chapter opens around the time of Mgha Full Moon day in January-February. The
Buddha, after returning from alms-round in Vesl, tells nanda that they will go to the
Cpla Shrine for the day. Here the Buddha three times tells nanda that anyone who
had developed the four Paths to Power could live on for the lifespan, but nanda doesnt
understand that this is an opportunity to request the Buddha to do so, and lets the chance
go by.
Next the Buddha is visited by the wicked Mra, who reminds the Buddha that
10
previously he had stated that he would attain Final Emancipation once his Community
and lay-disciples were established in the teaching, and Mra assures him that that now is
the case, and urges him to pass away. Eventually the Buddha tells Mra not to be
concerned about this, he has already determined that he will attain Final Emancipation
in three months time.
With that declaration there is an earthquake and nanda approaches the Buddha and
asks him what it is that has occasioned the great quake? The Buddha explains the eight
reasons for earthquakes, which include his relinquishment of the life-process and,
11
anticipating what is to come, his attainment of Final Emancipation.
The Buddha then explains to nanda the whole story of his meetings with Mra, and his
giving up the life-process that day, at which nanda tries to persuade the Buddha to live
on. The Buddha asks him why he makes the request, and nanda responds that he has
heard the Buddha saying that anyone who had developed the four Paths to Power could
live on for the lifespan. The Buddha then blames him for not making the request earlier
and says that it is not possible for him to do so now, and reminds him of just how many
times he had told him, both in the Vajjian lands and in Magadh about this, but at each
occasion nanda had failed to make the request.12
10
Introduction - 11
which, because they have not been penetrated both the Buddha and everyone else have
been wandering along in Sasra for so long.13
From Bhaagma they travel on to Hatthigma, Ambagma, Jambugma, and
Bhoganagara.14 There the Buddha taught the Four Great Referrals and how to
distinguish what was his real Teaching and Discipline from what has been wrongly
remembered by examining the consistency of the teaching with what is known to have
been taught by him.
After leaving Bhoganagara they travel up to Pv where the Buddha stays in Cunda the
Smiths Mango Wood. When he hears that the Buddha has arrived Cunda goes, hears an
unreported Teaching from the Buddha, and invites him and the Sagha to a meal of the
following day, which the Buddha accepts.
It is after this meal that the Buddha goes down with dysentry again. Even though he was
ill still he decides to press on to Kusinr, which is a distance of about 7 kilometres
from Pv. An odd story is inserted here concerning one Pukkusa Mallaputta, who tells
how ra Klma was once sitting in meditation when five hundred wagons went by,
but he didnt notice them. The Buddha replies that once he was sitting in meditation
when a fierce storm blew up but he didnt notice the storm at all. Pukkusa declares that
the former faith he had in ra has been lost and he now places his faith in the
Buddha, and he presents the Buddha and nanda with a pair of golden robes, but the
robes loose their gleam when placed alongside the Buddhas skin, which is glowing
15
unusually bright, as this is the night he will attain Final Emancipation.
The narrative continues with the Buddha assuring nanda that Cunda is not to be
blamed for serving the last meal that the Buddha ever partook off, rather, he states, that
that will be for his benefit for a long time.
These are different from the Four Noble Truths taught at Koigma above; they consist of
Noble Virtue, Noble Concentration, Noble Wisdom, and Noble Freedom.
14
None of these villages have been identified, but the route along which they lay is known.
15
This section occurs in the middle of a discourse that is also recorded in the Udna (Ud. 8-5),
but in the latter collection this story does not occur at all. It strikes me as being apocryphal and
probably has little basis in fact.
16
The place he was born, Awakened, first taught, and attained Final Emancipation.
Introduction - 12
17
glorious past, and relates the Mahsudassanasutta at this point. The Buddha then
sends nanda into Kusinr to announce to the villagers that he will attain Final
Emancipation that very night. nanda returns with them and has them worship the
Buddha for one last time.
At this point a wanderer Subhadda arrives and asks permission to see the Buddha as he
needs to clear his doubts. nanda refuses but the Buddha overhears the conversation and
tells him to allow Subhadda to come. He initially asks the Buddha about the Teachings
of the other famous teachers of his day, but the Buddha puts this aside and assures him
about his own Teaching, and Subhadda becomes the last direct disciple of the Buddha.
After giving some last instructions to nanda, the Buddha asks if there is anyone in the
gathering who has any doubts about the Teaching, but none of them do, as even the
least among them (nanda himself) has attained the first Path and Fruit. He then speaks
his famous last words, urging his disciples to strive on with heedfulness.
The Buddha then passes through the various absorptions (jhna) forwards, backwards
and forwards again, and after emerging from the fourth absorption he attains Final
Emancipation (parinibbna). nanda goes and informs the villagers and they come and
start to prepare the funeral. The preparations continue for seven days, before they are
ready for the cremation.
Eventually they take the body out for cremation, but are unable to do so, because the
Divinities will not allow it while Ven. Mahkassapa is still on the way, as he wishes to
pay his last respects to the body. Once this is accomplished the pyre catches fire by
itself.
The Mahparinibbnasutta ends with the story of how the relics were distributed. It is
worthy of note here that although the relics were taken to three capital cities,
Kapilavatthu, Vesl, and Rjagaha, none were taken to Svatth, which is where the
Buddha had done most of his teaching. It may be that the Kosalans were simply unaware
of what had happened in the Mallan country.
17
In our narrative only the beginning of the story is given, but it appears in other versions the
whole lengthy discourse is inserted at this point.
13
18
cf. AN Bk. 7.22-23. Titles placed in square brackets do not occur in the discourse, but are
included to help orientate the reader. BJT and ChS also supply titles, but the divisions and titles
often differ from the ones given here.
19
The discourse opens about one year before the Parinibbna. Rjagaha was the capital of the
Magadhan State, and Vultures Peak was one of the 7 mountains surrounding the city.
20
Ajtasattu came to power in Magadha about 7 years before the Parinibbna. His name is an
epithet meaning one with no born enemy; but after he had starved his Father to death, the good
King Bimbisra, the name was re-interpreted to mean one who was an enemy (to his Father even)
before being born.
21
The Kingdom of Magadha and the Vajjian Republic were neighbouring countries. According
to the Commentary they seem to have been in dispute about control of the trade along the
Ganges river. The period the Buddha was living in saw the gradual rise of the Monarchies to
power, displacing the Republics until a couple of centuries later the whole of India was
eventually united under King Asoka.
13
22
24
25
Thai, ChS: yojetv, which would mean that they prepared, rather than had them prepared.
Have you heard, nanda: The Vajjians assemble regularly and assemble frequently?30
Suta meta Bhante: Vajj abhihasannipt sanniptabahul. ti
I have heard this, reverend Sir: The Vajjians assemble regularly and assemble
frequently.
26
Have you heard, nanda: The Vajjians assemble unanimously, rise unanimously,
samagg Vajjkarayni karont? ti
and carry out their Vajjian duties unanimously?
Suta meta Bhante Vajj samagg sannipatanti samagg vuhahanti,
I have heard this, reverend Sir, that the Vajjians assemble unanimously, rise
unanimously,
samagg Vajjkarayni karont. ti
and carry out their Vajjian duties unanimously.
Yvakva-ca nanda Vajj samagg sannipatissanti samagg vuhahissanti,
For as long, nanda, as the Vajjians will assemble unanimously, rise unanimously,
samagg Vajjkarayni karissanti,
and carry out their Vajjian duties unanimously,
vuhi yeva nanda Vajjna pikakh no parihni.
surely growth, nanda, is to be expected for the Vajjians not decline.
3) Kin-ti te nanda suta: Vajj apaatta na papenti,
Have you heard, nanda: The Vajjians do not establish (new) laws that were not
established,
paatta na samucchindanti,
(or) cut off (old) laws that were established,
yathpaatte pore Vajjidhamme samdya vattant. ti
and carry on with such laws as were accepted in the Ancient Vajjian Constitution?
Suta meta Bhante: Vajj apaatta na papenti,
I have heard this, reverend Sir: The Vajjians do not establish (new) laws that were not
established,
paatta na samucchindanti,
(or) cut off (old) laws that were established,
yathpaatte pore Vajjidhamme samdya vattant. ti
and they carry on with such laws as were accepted in the Ancient Vajjian Constitution.
Have you heard, nanda: The Vajjians honour the elders of the Vajjians,
garukaronti mnenti pjenti tesa-ca sotabba maant. ti
respect, revere, worship and think them worth listening to?
Suta meta Bhante: Vajj ye te Vajjna Vajjimahallak te sakkaronti
I have heard this, reverend Sir: The Vajjians honour the elders of the Vajjians,
garukaronti mnenti pjenti tesa-ca sotabba maant. ti
respect, revere, worship and think them worth listening to.
Yvakva-ca nanda Vajj ye te Vajjna Vajjimahallak te sakkarissanti,
For as long, nanda, as the Vajjians will honour the elders of the Vajjians,
garukarissanti mnessanti pjessanti tesa-ca sotabba maissanti,
respect, revere, worship and think them worth listening to,
vuhi yeva nanda Vajjna pikakh no parihni.
surely growth, nanda, is to be expected for the Vajjians not decline.
5) Kin-ti te nanda suta:
31
The parallel to this in the following section reads: For as long as the monks do not come under
the influence of craving which has arisen for continued existence; which seems a bit tenuous.
32
This gives the lie to the belief that the Buddha opposed all forms of sacrifice. It would seem he
was only opposed to those that were against moral principles, like animal sacrifices and the like.
Similarly with rites and rituals, it was clinging to them and the mistaken notion that these are
sufficient in themselves that the Buddha opposed, not their performance entirely.
33
ChS: phsu, here and below, but we need an accusative.
34
This discourse is preserved at AN Bk 7.21. The Buddha often seems to have stayed at or near
Shrines, as we will see later in this discourse.
35
38
39
Here and throughout this discourse we see the Buddhas concern for the future welfare of the
Community after his passing away, it very much looks like the Buddha was spontaneously
applying the teaching about the Vajjs to the Sagha here.
41
The Commentary explains that when they assemble regularly and frequently they will hear of
faults in the Community and quickly correct them, and lax monks will soon leave the
Community.
* For as long, monks, as the monks will honour the elder monks,
ratta cirapabbajit Saghapitaro Saghaparinyak te sakkarissanti
those of long-standing, a long time gone-forth, the Fathers of the Community, the
Leaders of the Community,
garukarissanti mnessanti pjessanti tesa-ca sotabba maissanti,
respect, revere, worship and think them worth listening to,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
5) Yvakva-ca bhikkhave bhikkh
For as long, monks, as the monks individually will attend to the ways of mindfulness,
kin-ti angat ca pesal sabrahmacr gaccheyyu,
so that their fellow celibates, who are well-behaved, in the future can come,
42
The Commentary gives as an example of the latter the 10 practices that the Vesl monks tried
to change which eventually caused the 2nd Council (see Vin. II, p. 293ff). However, later in the
discourse the Buddha will allow the monks to abrogate the minor rules (see 39: The Final Advice,
below).
* For as long, monks, as the monks are not devoted to the pleasure in work,
na kammarat na kammrmata anuyutt,
the delight in work, and are not attached to work,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.44
43
cf. AN Bk. 7.24. I believe this and the next four sections are additions. See the Introduction.
The Commentary explains that the monks should, of course, do their duties at at the proper
time, and devote themselves to study and meditation at other times.
44
For as long, monks, as the monks are not devoted to the pleasure in speech,
na bhassarat, na bhassrmata anuyutt,
the delight in speech, and are not attached to speech,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.45
3) Yvakva-ca bhikkhave bhikkh na niddrm bhavissanti
For as long, monks, as the monks are not devoted to the pleasure in sleep,
na niddrat na niddrmata anuyutt,
the delight in sleep, and are not attached to sleep,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
4) Yvakva-ca bhikkhave bhikkh na sagaikrm bhavissanti
For as long, monks, as the monks are not devoted to the pleasure of company,
na sagaikrat na sagaikrmata anuyutt,
the delight in company, and are not attached to company,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
5) Yvakva-ca bhikkhave bhikkh na ppicch bhavissanti,
45
The sort of speech meant is frivolous talk. Talking about Dhamma is encouraged. In the Udna
the Buddha said monks should either talk about the Dhamma or maintain noble silence (e.g. Ud.
2-2).
46
49
This and the following things which prevent decline are known as the Seven Good Qualities
(Sattasaddhamm), see Sagtisutta (DN 33).
50
The Commentary explains that learning here means specifically pariyatti (knowledge of
scripture).
For as long, monks, as the monks will develop the factor of Perfect Awakening that is
Mindfulness,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.52
2) Yvakva-ca bhikkhave bhikkh Dhammavicayasambojjhaga bhvessanti,
For as long, monks, as the monks will develop the factor of Perfect Awakening that is
Investigation of (the nature of) things,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
3) Yvakva-ca bhikkhave bhikkh Viriyasambojjhaga bhvessanti,
For as long, monks, as the monks will develop the factor of Perfect Awakening that is
Energy,
51
For as long, monks, as the monks will develop the factor of Perfect Awakening that is
Rapture,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
5) Yvakva-ca bhikkhave bhikkh Passaddhisambojjhaga bhvessanti,
For as long, monks, as the monks will develop the factor of Perfect Awakening that is
Calm,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
6) Yvakva-ca bhikkhave bhikkh Samdhisambojjhaga bhvessanti,
For as long, monks, as the monks will develop the factor of Perfect Awakening that is
Concentration,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
7) Yvakva-ca bhikkhave bhikkh Upekkhsambojjhaga bhvessanti,
For as long, monks, as the monks will develop the factor of Perfect Awakening that is
Equanimity,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
Yvakva-ca bhikkhave ime satta aparihniy dhamm bhikkhsu hassanti,
For as long, monks, as the monks will maintain these seven things which prevent
decline,
imesu ca sattasu aparihniyesu dhammesu bhikkh sandississanti,
and the monks will agree with these seven things which prevent decline,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
For as long, monks, as the monks will develop the perception of impermanence,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
54
surely growth, monks, is to be expected for the monks, not decline.
2) Yvakva-ca bhikkhave bhikkh anattasaa bhvessanti,
For as long, monks, as the monks will develop the perception of non-self,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.55
3) Yvakva-ca bhikkhave bhikkh asubhasaa bhvessanti,
For as long, monks, as the monks will develop the perception of the unattractive,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
56
surely growth, monks, is to be expected for the monks, not decline.
53
54
These are known as the Seven Perceptions (Sattasa), see Sagtisutta (DN 33).
Compare it with the 10 perceptions that were taught to Ven. Girimnanda (AN 10.60),
which include these seven, and add: the perception of non-delight in the whole world
(sabbaloke anabhiratasa), the perception of impermanence in all processes
(sabbasakhresu aniccasa), mindfulness while breathing (npnasati).
55
The teaching of non-self may be said to be the most characteristic thing about the Buddhas
teaching, which sets it apart from the other religions both then and now.
56
The perception of the unattractive is defined as reflecting on the 32 parts of the body, such as
the hairs of the head, body hairs, nails, teeth, skin.
For as long, monks, as the monks will develop the perception of danger,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.57
5) Yvakva-ca bhikkhave bhikkh pahnasaa bhvessanti,
For as long, monks, as the monks will develop the perception of giving up,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.58
6) Yvakva-ca bhikkhave bhikkh virgasaa bhvessanti,
For as long, monks, as the monks will develop the perception of dispassion,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
59
surely growth, monks, is to be expected for the monks, not decline.
7) Yvakva-ca bhikkhave bhikkh nirodhasaa bhvessanti,
For as long, monks, as the monks will develop the perception of cessation,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
Yvakva-ca bhikkhave ime satta aparihniy dhamm bhikkhsu hassanti,
For as long, monks, as the monks will maintain these seven things which prevent
decline,
imesu ca sattasu aparihniyesu dhammesu bhikkh sandississanti,
and the monks will agree with these seven things which prevent decline,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
57
The perception of danger means seeing how the body is subject to all sorts of diseases and
other ailments.
58
The perception of giving up means giving up wrong intention and establishing right intention
(sammsakappa).
59
The perception of dispassion and the following perception of cessation are defined as retiring
to a quiet place and attaining nibbna.
For as long, monks, as the monks with friendly actions by way of the body will serve
sabrahmacrsu, vi ceva raho ca,
(their) fellow celibates, both in public and in private,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
61
surely growth, monks, is to be expected for the monks, not decline.
2) Yvakva-ca bhikkhave bhikkh metta vackamma paccupahpessanti
For as long, monks, as the monks with friendly actions by way of speech will serve
sabrahmacrsu, vi ceva raho ca,
(their) fellow celibates, both in public and in private,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
3) Yvakva-ca bhikkhave bhikkh metta manokamma paccupahpessanti
For as long, monks, as the monks with friendly actions by way of the mind will serve
sabrahmacrsu, vi ceva raho ca,
(their) fellow celibates, both in public and in private,
60
For as long, monks, as the monks (in regard to) those righteous gains, received in
accordance with the Teaching antamaso pattapariypannamattam-pi whatever amount has been received in the bowl tathrpehi lbhehi appaivibhattabhog bhavissanti
will divide and share such gains
slavantehi sabrahmacrhi sdhraabhog,
with those who are virtuous, fellow celibates, and share (them) in common,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
5) Yvakva-ca bhikkhave bhikkh yni tni slni
For as long, monks, as the monks (are endowed with) those virtues which are
akhani acchiddni asabalni akammsni bhujissni,
unbroken, faultless, unspotted, unblemished, productive of freedom,
vipasatthni aparmahni samdhisavattanikni,
praised by the wise, not clung to, leading to concentration,
tathrpesu slesu slasmaagat viharissanti sabrahmacrhi, vi ceva raho ca,
(and) will live endowed with virtue amongst their fellow celibates who (themselves)
possess such virtue, both in public and in private,
vuhi yeva bhikkhave bhikkhna pikakh no parihni.
surely growth, monks, is to be expected for the monks, not decline.
6) Yvakva-ca bhikkhave bhikkh yya dihi Ariy niyynik,
For as long, monks, as the monks (are endowed with) that which is Ariyan View, which
leads out,
niyyti takkarassa sammdukkhakkhayya,
which leads to the complete destruction of suffering for one who acts thus,
62
The Commentary defines friendly acts by way of the body as referring to the rules of etiquette
recorded in the Khandakas, such as the reciprocal duties between teachers and students, etc.;
friendly acts by way of speech as giving instruction in the Discipline, meditation, and the
Teaching; and friendly acts by way of the mind as developing friendliness meditation
(mettabhvan).
63
[9: Ambalahik-Dhammakath]
[The Story of the Teaching at Ambalahik]
Atha kho Bhagav Rjagahe yathbhiranta viharitv,
Then the Gracious One, after living near Rjagaha for as long as he liked,
yasmanta nanda mantesi:
addressed venerable nanda, (saying):
ym nanda yena Ambalahik tenupasakamissm. ti
Come nanda let us approach Ambalahik.65
Eva Bhante, ti kho yasm nando Bhagavato paccassosi.
Very well, reverend Sir, venerable nanda replied to the Gracious One.
Atha kho Bhagav mahat bhikkhusaghena saddhi
Then the Gracious One together with a great Community of monks
yena Ambalahik tad-avasari.
arrived at Ambalahik.
Tatra suda Bhagav Ambalahikya viharati Rjgrake.
There the Gracious One lived near Ambalahik in the Kings Rest House.
***
Tatra pi suda Bhagav Ambalahikya viharanto Rjgrake,
There also the Gracious One, while living in Ambalahik in the Kings Rest House,
etad-eva bahula bhikkhna Dhammi katha karoti:
spoke frequently to the monks about the Teaching, (saying):
64
PTS inserts dihsav here and in similar places throughout. The original formula seems to
have been three-fold, and including a fourth term seems to be a later addition (though already
found in the discourses).
65
The name means the Place of the Mango Sapling. The Buddha often stayed there while on
tour, and on other occasions preached e.g. the Brahmajlasutta (DN 1), and AmbalahikaRhulovdasutta (MN 61) there.
[10: Sriputtashando]66
[Sriputtas Lions Roar]
Atha kho Bhagav Ambalahikya yathbhiranta viharitv,
Then the Gracious One, after living near Ambalahik for as long as he liked,
yasmanta nanda mantesi:
addressed venerable nanda, (saying):
ym nanda yena Nand tenupasakamissm. ti
67
Come nanda let us approach Nand.
Eva Bhante, ti kho yasm nando Bhagavato paccassosi.
Very well, reverend Sir, venerable nanda replied to the Gracious One.
Atha kho Bhagav mahat bhikkhusaghena saddhi yena Nand tad-avasari.
Then the Gracious One together with a great Community of monks arrived at Nand.
66
cf. Nlandasutta (SN 47:12) and the beginning of Sampasdanyasutta (DN 28). RhysDavids suggested that this passage may have been the one referred to in Asokas Bhabra Edict,
and known as Upatissapucch (Upatissa was ven Sriputtas given name, Sriputta = Son of Sr).
If so, then the title means, not Upatissas Questions (a kammadhraya compound), but Questions
to Upatissa (a tappurisa compound).
67
Nand was only a league away from Rjagaha (about 7 - 10 kilometres). At other times it
was the setting for the Kevaasutta (DN 11) and Uplisutta (MN 56) amongst others. It
became the seat of the largest Buddhist University in India.
This was a monastery built for the Buddha by Pvrika, a rich merchant from Kosamb (see
DPPN).
69
The five hinderences (pacanvaraa) are sensuality (kmacchanda), ill-will (bypda), sloth
and torpor (thnamiddha), worry (kukkucca), and doubt (vicikicch).
70
Attending to mindfulness of the body (kynupassan), feelings (vedannupassan), mind
(cittnupassan), and (the nature of various) things (dhammnupassan). See my text and
translation of Mahsatipahnasutta elsewhere on this website.
71
The Seven Factors of Awakening (sattabhojjag) are mindfulness (sati), investigation of (the
nature of) things (dhammavicaya), energy (viriya), joyful-interest (pti), calmness (passaddhi),
concentration (samdhi), and equanimity (upekkh).
[11: Slnisas]72
[The Advantages of Virtue]
Atha kho Bhagav Nandya yathbhiranta viharitv,
Then the Gracious One, after living near Nand for as long as he liked,
yasmanta nanda mantesi:
addressed venerable nanda, (saying):
ym nanda yena Paligmo tenupasakamissm. ti
73
Come nanda let us approach Paligma.
Eva Bhante, ti kho yasm nando Bhagavato paccassosi.
Very well, reverend Sir, venerable nanda replied to the Gracious One.
Atha kho Bhagav mahat bhikkhusaghena saddhi
Then the Gracious One together with a great Community of monks
yena Paligmo tad-avasari.
arrived at Paligma.
Assosu kho Paligmiy upsak: Bhagav kira Paligma anuppatto. ti
The laymen of Paligma heard: The Gracious One, it seems, had reached
Paligma.
Atha kho Paligmiy upsak yena Bhagav tenupasakamisu,
Then the laymen of Paligma approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta nisdisu.
and after approaching and worshipping the Gracious One, they sat down on one side.
Ekam-anta nisinn kho Paligmiy upsak Bhagavanta etad-avocu:
While sitting on one side, the laymen 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.74
72
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.
Furthermore, householders, one lacking in virtue, one who has lost his virtue,
yaad-eva parisa upasakamati,
whatever assembly he approaches,
yadi Khattiyaparisa yadi brhmaaparisa,
whether an assembly of Nobles, or an assembly of brahmins,
yadi gahapatiparisa yadi samaaparisa,
or an assembly of householders, or an assembly of ascetics,
avisrado upasakamati makubhto.
he approaches without confidence, with confusion.
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, apya duggati vinipta niraya upapajjati.
at the break-up of the body, after death, 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.
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.75
75
The dangers (dnav) and advantages (nisas) are often mentioned as antonyms in the
discourses; what follows are the exact opposite of the dangers listed above.
76
The Commentary explains that this was a teaching and a blessing that was not recorded by the
elders at the First Council.
77
The Commentary explains that the monks screened off an area of the rest house, and the
Buddha lay down in the lions posture (shsana) to rest for a while.
[12: Paligmampana]78
[Building up Paligma]
Tena kho pana samayena Sundha-Vassakr Magadhamahmatt
Now at that time the Magadhan chief ministers Sundha and Vassakra79
Paligme nagara mpenti Vajjna paibhya.
80
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 Divinities, thousands upon thousands,
Paligme vatthni parigahanti.
were taking possession of grounds at Paligma.
Yasmi padese mahesakkh Devat vatthni parigahanti,
In that place where the great Divinities took possession of grounds,
mahesakkhna tattha raa rjamahmattna cittni
there the powerful rulers and great royal ministers minds
namanti nivesanni mpetu.
inclined to building up residences.
Yasmi padese majjhim Devat vatthni parigahanti,
In that place where the middling Divinities took possession of grounds,
majjhimna tattha raa rjamahmattna cittni
there the middling rulers and middling royal ministers minds
namanti nivesanni mpetu.
inclined to building up residences.
Yasmi padese nc Devat vatthni parigahanti,
In that place where the lower Divinities took possession of grounds,
78
81
The Commentary explains that v here has the sense of and rather than the usual or meaning
(ca-krattho v-saddo).
82
Using the plural foodstuffs to translate the two words in Pi khdanya and bhojanya. We
might say in English had excellent food and drink made ready, but that doesnt translate the Pi
accurately, and there is hardly a synonym for food in English that doesnt sound quaint these
days. Ajahn hnissaro argues that the words mean staple and non-staple food, but it sounds
awkward when used in these contexts.
83
PTS: assu. The translation would then be: who may be in that place.
84
Pahamabhavra
The First Chapter for Recital (is Finished)
84
ChS: samijeyya, similarly throughout. Although there is no historical reason for the doubling
of the consonant it appears this is the normal way the form is written in Pi.
85
This would have been in Vajjian territory probably near to Ukkcel which was just across the
waters from Paligma.
86
Comm: Saran-ti idha nad adhippet; sara here is a designation for a river. It normally means
lake.
59
[Dutiyabhavra]
[The Second Chapter for Recitation]
[13: Cattro Ariyasaccni]87
[The Four Noble Truths]
Atha kho Bhagav yasmanta nanda mantesi:
Then the Gracious One addressed venerable nanda, (saying):
ym nanda yena Koigmo tenupasakamissm. ti
Come nanda let us approach Koigma.88
Eva Bhante, ti kho yasm nando Bhagavato paccassosi.
Very well, reverend Sir, venerable nanda replied to the Gracious One.
Atha kho Bhagav mahat bhikkhusaghena saddhi yena Koigmo tad-avasari.
Then the Gracious One together with a great Community of monks arrived at Koigma.
Tatra suda Bhagav Koigme viharati.
There the Gracious One lived near Koigma.
Tatra kho Bhagav bhikkh mantesi:
There the Gracious One addressed the monks, (saying):
Catunna bhikkhave Ariyasaccna ananubodh appaivedh
Because of a lack of understanding and a lack of penetration, monks, of Four Noble
Truths89
evam-ida dgham-addhna sandhvita sasarita mama-ceva tumhka-ca.
both you and I have been wandering and running along (in Sasra) for a long time.
Katamesa catunna?
Which four?
Dukkhassa bhikkhave Ariyasaccassa ananubodh appaivedh
Because of a lack of understanding and a lack of penetration, monks, of the Noble Truth
of Suffering
87
59
90
[14: Dhammdso]91
[The Mirror of (the True Nature of) Things]
Atha kho Bhagav Koigme yathbhiranta viharitv,
Then the Gracious One, after living near Koigma for as long as he liked,
yasmanta nanda mantesi:
addressed venerable nanda, (saying):
ym nanda yena Ndik tenupasakamissm. ti
92
Come nanda let us approach the Ndikas.
Eva Bhante, ti kho yasm nando Bhagavato paccassosi.
Very well, reverend Sir, venerable nanda replied to the Gracious One.
Atha kho Bhagav mahat bhikkhusaghena saddhi yena Ndik tad-avasari.
Then the Gracious One together with a great Community of monks arrived at the
Ndikas.
Tatra suda Bhagav Ndike viharati Gijakvasathe.
There the Gracious One lived near (one of) the Ndikas in the Brick House.
Atha kho yasm nando yena Bhagav tenupasakami,
Then venerable nanda approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta nisdi.
and after approaching and worshipping the Gracious One, he sat down on one side.
Ekam-anta nisinno kho yasm nando Bhagavanta etad-avoca:
While sitting on one side venerable nanda said this to the Gracious One:
Sho nma Bhante bhikkhu Ndike klakato,
The monk named Sha, reverend Sir, has died in Ndika,
tassa k gati? Ko abhisamparyo?
what was his destination? What was his future state?
Nand nma Bhante bhikkhun Ndike klakat,
The nun named Nand, reverend Sir, has died in Ndika,
91
93
94
This and the following are stock descriptions. Here it is referring to a Worthy One (Arahatta).
She was a Non-Returner (to birth in a womb) (Angm).
95
96
98
Comm: Paca slani hi Ariyasvakna kantni honti, bhavantare pi avijahitabbato; the five
virtuous (precepts) are lovely to the Noble disciples, and will not be given up even in a future life
(for this meaning s.v. PED, bhava). This must be the meaning here, and not in-between lives,
which is another possible translation, but wouldnt fit in with the texts or the Commentaries.
99
102
103
Ambapls name means (daughter of the) Mango Keeper, though according to the
Commentary she was born spontaneously in a mango wood (perhaps this one?), and hence
acquired the name. Courtesans like Ambapli were often very rich as we can see from the
description of her vehicles and pleasure garden.
104
107
This stock phrase seems out of place here, given the circumstances.
108
rma (from ram) originally meant a pleasure park, but they were ideal places for monks,
and many were given over for that purpose, and the name eventually came to mean monastery.
109
Unfortunately the Commentary gives us no idea what the Buddha taught to Ambapli on this
occasion.
110
The Rains Retreat mentioned in this section started 10 months before the Parinibbna
according to the traditional reckoning.
111
According to the Commentary the village was just south of Vesl. The village is named after
the Beluva tree (Aegle Marmelos).
112
114
I am not sure about the translation here, it maybe that we should parse Bhagavato phsu (=
aphsu), and translate: I have seen ... the Gracious One uncomfortable ... (and) bearing up (while
sick). Neither the Commentary nor the Sub-commentary help here.
115
116
I cannot understand this section which seems so out of keeping with the discourses elsewhere.
The Buddha was the recognised leader of the Community, and in the previous section, has
himself said: It is not suitable that I, without having addressed my attendants, without having
given notice to the Community of monks, should attain Final Emancipation, and yet here he is
denying that he is their leader and declaring he has nothing to say to them!
117
BJT: jajjarasakaa vekkhamissakena; ChS: jajjarasakaa vehamissakena; PTS: veghamissakena, and similarly below. As can be seen there is a lot of confusion as to the correct
reading here, and consequently there must be doubt about the translation.
118
In Paisambhidmagga and Visuddhimagga this is known as animittcetovimutti, which is the
fruition of Worthiness, it arises for one who applies his mind to impermanence as the
predominant sign of existence.
119
PTS: phsukato, which would mean: (the Realised Ones body) is made comfortable.
This section from here to the end should be compared with Ukkcelasutta, SN
Satipahnasayutta, 49.14. See also the Extended Note which follows this section.
121
This is the summary of the ways of attending to mindfulness again (see above, section 15).
120
Dutiyabhavra.
The Second Chapter for Recital (is Finished).
122
Commentary paraphrases: eva sabba tamayoga chinditv, ativiya agge uttamabhve ete,
nanda, mama bhikkh bhavissanti; having in this way cut off all connection with the darkness,
these monks of mine, nanda, will be at the absolute top of supreme existence.
87
[Tatiyabhavra]123
[The Third Chapter for Recitation]
[17: nandassa Vipatti]124
[nandas Failure]
Atha kho Bhagav, pubbahasamaya 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, and returning 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 approach the Cpla shrine to dwell for the day.
Eva Bhante, ti kho yasm nando Bhagavato paissutv,
Very well, reverend Sir, said venerable nanda, and after replying to the Gracious
One,
nisdana dya Bhagavanta pihito pihito 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 approached the Cpla shrine,
upasakamitv, paatte sane nisdi,
and after approaching, he sat down on the prepared seat,
yasm pi kho nando Bhagavanta abhivdetv, ekam-anta nisdi.
and also venerable nanda, after worshipping the Gracious One, sat down on one side.
123
There is a gap in the record here of 7 months, if the traditional date for the Final
Emancipation is correct. This is discussed in the Introduction to the Texts and Translation of this
discourse.
124
cf. yusakhravossajanasutta, Part Two (Udna 6.1); Cetiyasutta (SN 51:10);
Bhmiclasutta (Part One) (AN Bk. 8:70).
87
125
All these Shrines were in the Vajj Territories, and it very much looks like they were being
used as (temporary) monasteries for samaas residing there. If this is correct then it throws some
light on the 6th condition which prevents decline for the Vajjs listed in Section 2 above.
According to Pthikasutta (DN 24), the Udena Shrine was to the east of Vesl; Gotamaka to
the south, Sattamba to the west, and Bahuputta to the north of the city.
126
The Four Paths to Power are concentration of desire accompanied by the process of striving
(chandasamdhipadhnasakhrasamanngata); concentration of energy accompanied by the
process of striving (viriya-); concentration of mind accompanied by the process of striving (citta), and concentration of investigation accompanied by the process of striving (vimasa-). They
form one section of the 37 Things on the Side of Awakening (Bodhipakkhiyadhamm), see below
Section 26.
127
Commentary: Ettha ca kappan-ti yukappa ... idam-eva ahakathyam niyamita; herein
span means life-span ... this is fixed by the Commentary. There has been some dispute about
whether kappa here means life-span or aeon. However it seems quite incredible to me that the
Buddha, when his body was already broken down and falling ill, should have made such a
nonsensical claim as to be able to live for an aeon!
[18: yusakhrossajana]128
[The Relinquishment of the Life Process]
Atha kho Mro Ppim, acirapakkante yasmante nande,
Then the Wicked Mra, not long after venerable nanda had gone,
yena Bhagav tenupasakami, upasakamitv, ekam-anta ahsi.
approached the Gracious One, and after approaching, he stood on one side.
Ekam-anta hito kho Mro Ppim Bhagavanta etad-avoca:
While standing on one side the Wicked Mra said this to the Gracious One:
Parinibbtu dni Bhante Bhagav, Parinibbtu Sugato,
May the Gracious One attain Final Emancipation now, reverend Sir, may the Fortunate
One attain Final Emancipation,
Parinibbnaklo dni Bhante Bhagavato.
now is the time, reverend Sir, for the Gracious Ones Final Emancipation.
Bhsit kho panes Bhante Bhagavat vc:
For these words, reverend Sir, were spoken by the Gracious One:
Na tvha Ppima Parinibbyissmi,
I will not attain Final Emancipation, Wicked One,
yva me bhikkh na svak bhavissanti,
for as long as my monks are not (true) disciples,
viyatt vint visrad bahussut,
accomplished, disciplined, confident, learned,
Dhammadhar Dhammnudhammapaipann,
bearers of the Teaching, practising in conformity with the Teaching,
smcipaipann anudhammacrino,
correct in their practice, living in conformity with the Teaching,
saka cariyaka uggahetv,
and having learned it from their own teacher,
cikkhissanti desessanti papessanti pahapessanti,
will declare, reveal, make known, set forth,
128
129
130
PTS always parses this as yvad eva manussehi. The Commentary to Psdikasutta (DN 29) in
defining the phrase yva devamanussehi suppaksita has this: devalokato yva manussalok
suppaksita; visible from the world of the Divinities to the world of men, making it clear that
the words should be parsed as in the text.
131
cf. Bhmiclasutta (Part Two) (AN Bk. 8:70). Rhys-Davids in his translation suggests that
the narrative is interrupted by what follows, but it seems to me that this section about the
earthquakes follows quite naturally in the course of the narrative. The sections that follow this
however appear to be foreign to the text, perhaps inserted through association with this section.
See the Introduction.
There comes a time, nanda, when great winds blow, with the great winds blowing,
udaka kampenti, udaka kampita, Pahavi kampeti.
the waters move, the waters having moved, the Earth moves.
Aya pahamo hetu pahamo paccayo mahato bhmiclassa ptubhvya.
This is the first reason, the first cause for the occurrence of a great earthquake.
2) Puna capara nanda samao v hoti brhmao v
Furthermore, nanda, when the Buddha-to-be falls away from the Tusita hosts,133
132
I interpret vta (normally wind) here as atmosphere. This is quite an accurate description of
the facts, especially given the time it was made.
133
A Buddha-to-be is said to always spend his penultimate life amongst the Gods in Tusita
Heaven, and from there to descend to Earth for the last time.
Furthermore, nanda, when the Realised One sets the unsurpassed wheel of the
Teaching rolling,
tadya Pahav kampati sakampati sampakampati sampavedhati.
this Earth moves, wavers, flutters, and shakes.
Aya chaho hetu chaho paccayo mahato bhmiclassa ptubhvya.
This is the sixth reason, the sixth cause for the occurrence of a great earthquake.
7) Puna capara nanda yad Tathgato
134
cf. Parisasutta (AN Bk. 8:69). They are also listed in Sagtisutta (DN 33).
There appears to be a correlation between these two sets of four assemblies: Nobles on Earth,
Kings in Heaven; brahmins on Earth, Divinities in Heaven; householders on Earth, the sensual
gods in Heaven; ascetics on Earth, Brahm Divinities in Heaven.
136
Comm: na pana Bhagav milakkhusadiso hoti npi muttamaikualo, Buddhaveseneva
nisdati, te pana attano samnasahnam-eva passanti; it is not that the Gracious One (looks)
like a barbarian, or is adorned with jewelled earings, he is surely sitting in the Buddhas clothes,
but they see him having the same features as themselves.
137
Comm: ida ... bhsantara sandhya kathita; this is said in regard to the different
languages (he is able to speak).
135
upasakamitv,
I know, nanda, that after approaching countless hundreds of assemblies of brahmins,
tatra pi may sannisinnapubba-ceva sallapitapubba-ca,
that there, before settling down, before conversing,
skacch ca sampajjitapubb,
and before entering upon discussion,
tattha ydisako tesa vao hoti tdisako mayha vao hoti,
whatever their appearance was, my appearance would become,
ydisako tesa saro hoti tdisako mayha saro hoti,
whatever their voice was, my voice would become,
Dhammiy ca kathya sandassemi samdapemi samuttejemi sampahasemi,
and I instructed, roused, enthused, and cheered them with a talk about the Teaching,
bhsamna-ca ma na jnanti:
and while I was speaking they did not know me (and would ask):
Ko nu kho aya bhsati Devo v manusso v? ti
Who is this speaking, a Divinity or a man?
Dhammiy ca kathya sandassetv samdapetv
* and having instructed, roused,
I know, nanda, that after approaching countless hundreds of assemblies of the Brahm
Divinities,
tatra pi may sannisinnapubba-ceva sallapitapubba-ca,
that there, before settling down, before conversing,
skacch ca sampajjitapubb,
and before entering upon discussion,
tattha ydisako tesa vao hoti tdisako mayha vao hoti,
whatever their appearance was, my appearance would become,
ydisako tesa saro hoti tdisako mayha saro hoti,
whatever their voice was, my voice would become,
Dhammiy ca kathya sandassemi samdapemi samuttejemi sampahasemi,
and I instructed, roused, enthused, and cheered them with a talk about the Teaching,
bhsamna-ca ma na jnanti:
and while I was speaking they did not know me (and would ask):
Ko nu kho aya bhsati Devo v manusso v? ti
Who is this speaking, a Divinity or a man?
Dhammiy ca kathya sandassetv samdapetv,
* and having instructed, roused,
samuttejetv sampahasetv antaradhymi.
enthused, and cheered them with a talk about the Teaching, I disappeared.
Antarahita-ca ma na jnanti:
And when I had disappeared they did not know me (and would ask):
Ko nu kho aya antarahito Devo v manusso v? ti
Who is this who disappeared, a Divinity or a man?
Im kho nanda aha paris.
These, nanda, are the eight assemblies.
Perceiving forms internally, someone sees forms externally, limited, beautiful or ugly,
tni abhibhuyya: jnmi passm ti140 evasa hoti.
and having mastered them, he is one who perceives thus: I know, I see.
Ida pahama abhibhyatana.
This is the first means of (mind) mastery.141
2) Ajjhatta rpasa eko bahiddh rpni passati appamni
suvaadubbani,
Perceiving forms internally, someone sees forms externally, unlimited, beautiful or ugly,
tni abhibhuyya: jnmi passm ti evasa hoti.
and having mastered them, he is one who perceives thus: I know, I see.
Ida dutiya abhibhyatana
This is the second means of (mind) mastery.
3) Ajjhatta arpasa eko bahiddh rpni passati parittni suvaadubbani,
Without perceiving forms internally, 142 someone sees forms externally, limited,
beautiful or ugly,
138
cf. Sagtisutta (DN 33); Abhibhyatanasutta (AN Bk. 8:65); Mahsakuludyisutta (MN
77); a very different six Spheres of Mastery are mentioned elsewhere, see
Parihnadhammasutta (SN 35:96).
139
The Commentary to MN 77 paraphrases this with abhibhavanakrani, which gives the
translation here.
140
PTS punctuates differently: Tni abhibhuyya jnmi passmti evasa hoti. However,
the Commentarys: Jnmi passm ti imin panassa bhogo kathito; I know, I see: by this his
thought is related, shows that the first part belongs outside the quotes.
141
The Commentary explains that these are means for mastering absorption (jhna). If one takes
a preliminary object (parikamma) internally but sees a limited sign (nimitta) externally, then the
first means of (mind) mastery applies. With the second he sees an unlimited sign.
142
Comm: albhitya v anatthikatya v ajjhattarpe parikammasavirahito; without
perception of the preliminary object on an internal form, either because he did not obtain it or
because he did not need it.
suvaadubbani,
Without perceiving forms internally, someone sees forms externally, unlimited, beautiful
or ugly,
tni abhibhuyya: jnmi passm ti evasa hoti.
and having mastered them, he is one who perceives thus: I know, I see.
Ida catuttha abhibhyatana.
This is the fourth means of (mind) mastery.
5) Ajjhatta arpasa eko bahiddh rpni passati,
143
This and what follows refers to the kasia excercies, whereby one focuses on a specific colour
and obtains absorption that way.
144
cf. Mahnidnasutta (DN 15); Sagtisutta (DN 33); Dasuttarasutta (DN 34);
Vimokkhasutta (AN Bk. 8:66); Mahsakuludyisutta (MN 77).
145
These liberations refer to the progress through the states of meditative absorption (jhna).
The first three listed are attained through developing the first four meditative absorptions.
146
These first two are like a summary of the Abhibhyatan.
147
Through developing one of the Brahmvihra (mett, karu, mudit, upekkh) meditations to
absorption level.
148
This and the three that follow are the spheres of concentration developed through refinement
of the fourth absorption.
149
For the beginning see 17: Giving up the Life Process above.
The Commentary explains that this was in the eighth week after attaining the Final
Awakening in the vicinity of the Bodhi Tree (Sambodhipattiy ahame satthe Bodhimae).
150
151
Most editions write out the first section (Gijjake) in full, then the next section
(Gotamanigrodhe) as ellipsis, and the rest without ellipsis. When we get to the repetition though,
just below, it appears that it is summarising the whole sequence at one go, which implies that the
way I have edited it here must be correct. The same applies to the Vesl section below.
152
This is where this discourse began, but it does not appear to have been on that occasion as
there are many other places mentioned subsequently which do not appear earlier, therefore it
must be referring to a period more than one year before the parinibbna.
153
CPED: Sattapa, m., the tree Alstonia Scholaris. This is a tree much used in Ayurveda
medicine for skin diseases and the like. Its leaves have seven points to them, hence the name. It
was here that the First Council was held a few months after the parinibbna.
154
As far as I can see outside of this context this warning only appears in two other places, once
towards the end of the Mahsuddasanasutta (DN 17), and also in the
Abhihapaccavekkhitabbahnasutta (AN Bk 5.57).
155
156
This is a funny way to begin a Teaching, it looks like it has been extracted from a longer
section somewhere, where Therefore... might be more in place.
157
165
The lines within square brackets only appear in the Thai edition. These lines look like
variations of the verses now found in the Sallasutta of the Suttanipta (Sn. 3.8 v. 5 & 4).
Tatiyabhavra.
The Third Chapter for Recital (is Finished).
166
Dhammavinaya is the original name for theory and practice taught by the Buddha.
142
[Catutthabhavra]
[The Fourth Chapter for Recitation]
[27: Cattro Ariyadhamm]
[The Four Noble Things]
Atha kho Bhagav pubbahasamaya 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 was returning from the alms-round after the
meal,
ngpalokita Vesli apaloketv,
after looking at Vesl with an elephants look,167
yasmanta nanda mantesi:
he addressed venerable nanda, (saying):
Ida pacchimaka nanda Tathgatassa Vesliy dassana bhavissati.
This is the last time, nanda, there will be sight of Vesl for the Realised One.
ym nanda yena Bhaagmo tenupasakamissm. ti
Come nanda let us approach Bhaagma.168
Eva Bhante, ti kho yasm nando Bhagavato paccassosi.
Very well, reverend Sir, venerable nanda replied to the Gracious One.
Atha kho Bhagav mahat Bhikkhusaghena saddhi yena Bhaagmo tadavasari.
Then the Gracious One together with a great Community of monks arrived at
Bhaagma.
Tatra suda Bhagav Bhaagme viharati.
There the Gracious One lived near Bhaagma.
167
Comm: Buddhna ... sakhalikni viya ekbaddhni hutv hitni, tasm pacchato
apalokanakle na sakk hoti gva parivattetu; the Buddhas (bones) are bound together like a
chain, therefore at the time they look behind, they are unable to turn the neck.
168
Bhaa means goods, wares, merchandise, so the village was probably a market-town.
142
169
Compare this with section 13 above, which is almost identical, but the four things there are
the Four Noble Truths. Compare also with the summary of the teaching given at the end of most
sections.
170
The Commentary doesnt comment on this section and this and the next 3 terms do not seem
to have been defined elsewhere either. Perhaps Ariyasla would mean the Virtue section of the
Eightfold Noble Path (Right Speech, Action and Livelihood); Ariyasamdhi the Concentrated
(Development) section (Right Endeavour, Mindfulness and Concentration), Ariyapa the
Wisdom section (Right View and Thought). Then Ariyavimutti would refer to Right Freedom
(Sammvimutti) and Right knowledge and Insight into Freedom (Sammvimuttiadassana) in
the extended Tenfold formula.
171
Sasarita and Sasra are both derived from the verb sasarati, to run on, run along.
Sasra implies running on from birth to birth.
172
If the note above is correct then Ariyasamdhi refers to Right Endeavour, Mindfulness and
Concentration, which means that Samdhi here must mean something more than simply
concentration, being a concentrated development of the mind in various spheres.
173
This verse seems to have been spoken about the Buddha, not by him (it also occurs, however,
with the same ascription, at AN Bks. 4.1 and 7.66).
174
Cakkhum, the Buddha has the physical-eye (masacakkhu), the divine-eye (dibbacakkhu), the
wisdom-eye (pacakkhu), the Buddha-eye, and the All-Round-eye (samantacakkhu).
175
176
Parse as mah + apadesa. It should not be translated as authority, the authorities are actually
stated below to be the Teaching and the Discipline (Dhammavinaya).
177
BJT, PTS: otretabbni, and similarly throughout. The (ChS) Commentary gives these laconic
definitions: Sutte osretabbn ti sutte otretabbni. Vinaye sandassetabbn ti vinaye
sasandetabbni. This reading rules out taking otretabbni in the text. Without taking this
interpretation into account the natural meaning would be admitted into the Discourses, instructed
in the Discipline. As it is hard to make sense of this in the context, I follow the Commentary.
178
The Commentary has a hard time here explaining what is comprehended by Sutta and
Vinaya, because the Abhidhamma is not mentioned explicitly. Eventually it settles on the
following definition: Sutte ti Tepiake Buddhavacane otretabbni. Vinaye ti etasmi
rgdivinayakrae sasandetabbn ti; alongside the Discourses, they should be laid alongside
the Buddhas word in the Three Baskets. With the Discipline, they should be compared with the
means of disciplining passion.
179
[29: Pacchimabhatta]180
[The Last Meal]
Atha kho Bhagav Bhoganagare yathbhiranta viharitv,
Then the Gracious One, after living near Bhoganagara for as long as he liked,
yasmanta nanda mantesi:
addressed venerable nanda, (saying):
ym nanda yena Pv tenupasakamissm. ti
Come nanda let us approach Pv.181
Eva Bhante, ti kho yasm nando Bhagavato paccassosi.
Very well, reverend Sir, venerable nanda replied to the Gracious One.
Atha kho Bhagav mahat bhikkhusaghena saddhi yena Pv tad-avasari.
Then the Gracious One together with a great Community of monks arrived at Pv.
Tatra suda Bhagav Pvya viharati Cundassa Kammraputtassa Ambavane.
There the Gracious One lived near Pv in Cunda the Smiths182 mango wood.
Assosi kho Cundo Kammraputto:
Cunda the Smith heard:
Bhagav kira Pva anuppatto,
The Gracious One, it seems, has arrived at Pv,
Pvya viharati mayha ambavane. ti
and is dwelling near Pv, in my mango wood.
Atha kho Cundo Kammraputto yena Bhagav tenupasakami,
Then Cunda the Smith approached the Gracious One,
180
183
184
It is presumably this passage which makes people think that the last meal was the cause of the
Buddhas illness, however the Commentary denies this: bhuttassa udapdi, na pana
bhuttapaccay; it occurred when he had eaten, but not because he had eaten.
185
The Commentary notes: Im gthyo Sagtikle sagtikrakehi vutt - these verses were
spoken by the recitors at the time of the (first) Council.
[30: Pnyharaa]186
[Bringing Drinking Water]
Atha kho Bhagav magg okkamma,
Then the Gracious One, having gone down from the road,
yena aatara rukkhamla tenupasakami,
approached the root of a certain tree,
upasakamitv yasmanta nanda mantesi:
and after approaching, 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.
Eva Bhante, ti kho yasm nando Bhagavato paissutv,
Very well, reverend Sir, said venerable nanda, and after replying to the Gracious
One,
catuggua saghi papesi, nisdi Bhagav paatte sane.
he prepared the outer robe folded in four, and the Gracious One sat down on the
prepared seat.187
Nisajja kho Bhagav yasmanta nanda mantesi:
While sitting 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,
186
188
BJT: Kukuttha; Thai: Kakudhanad; ChS: Kakudh nad, and similarly throughout. The correct
spelling of the name is uncertain.
[31: Pukkusa-Mallaputtakath]189
[The Story concerning Pukkusa Mallaputta]
Tena kho pana samayena Pukkuso Mallaputto rassa Klmassa svako,
Now at that time Pukkasa Mallaputta, a disciple of ra Klma,
Kusinrya Pva addhnamaggapaipanno hoti.
was travelling along the highway from Pv to Kusinr.
Addas kho Pukkuso Mallaputto Bhagavanta aatarasmi rukkhamle
nisinna.
Pukkasa Mallaputta saw the Gracious One sitting at the root of a certain tree.
Disv yena Bhagav tenupasakami,
And having seen (him) he approached the Gracious One,
upasakamitv Bhagavanta abhivdetv, ekam-anta nisdi.
and after approaching and worshipping the Gracious One, he sat down on one side.
Ekam-anta nisinno kho Pukkuso Mallaputto Bhagavanta etad-avoca:
While sitting on one side Pukkasa Mallaputta said this to the Gracious One:
Acchariya Bhante abbhuta Bhante,
It is wonderful, reverend Sir, it is marvellous, reverend Sir,
santena vata Bhante pabbajit vihrena viharanti.
that those who have gone forth, reverend Sir, live such a peaceful living.
189
This section doesnt appear in the Udna, or elsewhere as far as I can see.
190
ra Klma had been one of the Gotamas early teachers, who taught him the attainment of
the sphere of nothingness (kicayatana). The Bodhisatta wasnt satisfied with this though,
and sought out another teacher, Udaka Rmaputta. Nothing more is known about ra, but he
was evidently an adept at absorption (jhna), as the following story shows.
191
Comm: neva dakkhit ti na addasa. Yatra saddayuttatt paneta angatavasena vutta; he did
not see, he didnt see. He used the future (tense) because of the connection with yatra. However, it
appears dakkhiti is also used as a present tense verb. See PED *Dassati p. 316 where examples are
given.
192
BJT: na addas ti; which would mean: did you not see (it)?
193
This is curious as nanda had made it a condition of his serving as attendant to the Buddha
that he would not receive robes from him. The Commentary, quite embarrassed, has a weak
explanation of the event, saying that his service to the Buddha had now come to an end.
194
Comm: Sigvaan-ti gth Sagtikle hapit; gold-coloured, this verse was placed (here)
at the time of the (First) Council.
195
cf. Cundasutta (Ud. 8:5) Part Three.
196
The Commentary explains that nanda was still wringing out his bathing robe
(udakasaka), so the Buddha asked Cundaka to help. We can see from this and other
references that it was normal for the monks to spread their robes on the floor and to sit or lie
down on them.
197
198
PTS: modito. It would mean: rejoiced (by the One with Developed Mind).
Thai, ChS: akilanta-, which again reverses the meaning.
200
Comm: im pi gth Sagtikle yeva hapit; these verses were placed (here) at the time of
the (First) Council.
199
Catutthabhavra.
The Fourth Chapter for Recital (is Finished).
175
[Pacamabhavra]
[The Fifth Chapter for Recitation]
[33: Tathgatapj]
[Worshipping the Realised One]
Atha kho Bhagav yasmanta nanda mantesi:
Then the Gracious One addressed venerable nanda, (saying):
ym nanda yena Hiraavatiy nadiy prima tra,
* Come nanda, let us approach the further shore of the Golden river,
yena Kusinr Upavattana Mallna Slavana tenupasakamissm. ti
to Kusinr, and to the Mallas Sal Wood at Upavattana.
Eva Bhante, ti kho yasm nando Bhagavato paccassosi.
Very well, reverend Sir, venerable nanda replied to the Gracious One.
Atha kho Bhagav mahat bhikkhusaghena saddhi
Then the Gracious One together with a great Community of monks
yena Hiraavatiy nadiy prima tra,
* went to the further shore of the Golden river,
yena Kusinr Upavattana Mallna Slavana tenupasakami,
to Kusinr, and the Mallas Sal Wood at Upavattana,
upasakamitv yasmanta nanda mantesi:
and after going he addressed venerable nanda, (saying):
Igha me tva nanda antarena
* Come, nanda, prepare
Yamakaslna uttarassaka macaka papehi,
a couch with the head facing north between the Twin Sal Trees for me,
kilantosmi nanda nipajjissm. ti
I am weary, nanda, and will lie down.
Eva Bhante, ti kho yasm nando Bhagavato paissutv,
Very well, reverend Sir, said venerable nanda, and after replying to the Gracious
One,
antarena Yamakaslna uttarassaka macaka papesi.
he prepared a couch with the head facing north between the Twin Sal Trees.
175
201
According to Ven. S. Dhammika the Sal tree normally blossoms in March or April (see
http://sdhammika.blogspot.com/2008/05/sal-tree.html), but here we must be in May and maybe the
middle of May.
[34: Devatnugamana]
[The Visit of the Divinities]
Tena kho pana samayena yasm Upavo Bhagavato purato hito hoti
Now at that time venerable Upava was standing in front of the Gracious One,
Bhagavanta vjamno.
fanning the Gracious One.
Atha kho Bhagav yasmanta Upava apasdeti:202
Then the Gracious One dismissed venerable Upava, (saying):
Apehi bhikkhu m me purato ahs. ti
Depart, monk, do not stand in front of me.
Atha kho yasmato nandassa etad-ahosi:
Then venerable nanda thought:
Aya kho yasm Upavo dgharatta Bhagavato upahko
This venerable Upava has been the Gracious Ones attendant for a long time,203
santikvacaro sampacr.
living near to him, within proximity.
Atha ca pana Bhagav pacchime kle yasmanta Upava apasdeti,
Then at the last moment the Gracious One dismisses venerable Upava, (saying):
Apehi bhikkhu m me purato ahs. ti
Depart, monk, do not stand in front of me.
202
204
The Commentary explains that almost is said because beings without perception (asaasatt),
and those in the formless worlds (arpadevat) didnt come.
205
BJT adds sahasssu, which would mean: from the ten thousand world-elements.
There are these four places that can be seen, that produce enthusiasm, nanda, for a
faithful man of good family.
Katamni cattri?
Which four?
207
The Commentary mentions that it was customary for monks to come and see the Buddha
before the Rains Retreat began to get a meditation subject (kammahna), and again after the
Retreat had ended to announce their attainments.
208
cf. Savejanyasutta (AN Bk. 4.118).
209
At
At
211
At
212
At
210
213
This is still a popular pilgrimage that every Buddhist tries to make at least once during his
lifetime.
cf. the Buddhas teaching the monks mindfulness just before they were going to see Ambapl
above.
215
ChS: sratthe, throughout, which would mean (live striving for) the essential good.
216
This seems to record a different tradition to the one just below, which is presumably inserted
here to give authority for the cremation procedure that follows later.
217
The Commentary defines iron as gold here: yasy ti sovaya, sovaa-hi idha ayasan-ti
adhippeta; made of iron means made of gold, because here gold is meant when iron (is said). It
may be, as Rhys-Davids believes (p. 155 n.4), that iron was not thought of as being a sufficiently
valuable metal by the time the Commentaries were being written. I can find nowhere else where
yasa is defined as gold, and so let the translation as iron stand.
218
220
The Commentary defines living place (vihra) here as a circular pavilion (maalamlo).
A Trainee (Sekha) is one who is at least a Stream-Enterer (Sotpanna), but has not become a
Worthy One (Arahanta).
221
222
223
225
226
cf. the opening of Mahsudassanasutta (DN 17). According to Yang-Gyu An (p. 167) in the
other versions of this discourse the whole of Mahsudassanasutta is included at this point.
227
PTS: kua-, throughout, which Rhys-Davids derives from Sanskrit kuya and translates as
wattle-and-daub. However, the explanation in the Commentary (ChS): khuddakanagarake ti
nagarapatirpake sambdhe khuddakanagarake shows that this cannot be correct. The
unnecessary repetition of khuddaka- in the definition, however, indicates we should probably take
khudda- as the reading. PTS has this as a variant, but none of the texts consulted have it as the
reading.
228
These are all major cities of their various countries. Camp in Ag, Rjagaha in Magadh,
Svatth in Northern Kosala, Sketa in Southern Kosala, Kosamb in Vas, Bras in Ks.
229
230
BJT, ChS have eleven sounds with the addition of sakhasaddena after gtasaddena.
This is their clan name.
232
Thai: adutiyo, which reverses the meaning here: without a companion. Attadutiyo is an idiom
meaning literally: with oneself as second; cf. attacatuttha, attadvdasama; with oneself as fourth,
oneself as twelth.
231
233
234
The Commentary says he was a clothed wanderer (channaparibbjaka) born into a brhmaa
family, and gives an interesting story telling how there were two brothers in a previous life who
made offerings (to Paccekabuddhas, it seems, though it is not stated). The elder brother gave
offerings 9 times from each crop and was reborn as the person who became Ata Koaa
(the first disciple to attain), and the younger one also gave an offering and was later reborn as
Subhadda (the last direct disciple to attain).
235
It is curious that the Buddha has to intervene here as he has just been praising nanda for
knowing the right time for letting people see him!
236
These are six famous teachers of Lord Buddhas time. The Nigaha Naputta at least had
died some time before this.
237
The Commentary notes that it was neither profitable nor opportune for the Buddha to refute
the various sectarians at this point in time, so he simply taught his own Teaching.
238
A (true) ascetic here refers to one who has reached the first path of Awakening, and is an
Ariya Sotpanna. Similarly with the second (Sakadgm) third (Angm), and fourth (Arahatta)
ascetics below.
239
242
This is counting from the time of his going forth from the household life, after which he
spent 6 years as an ascetic before Awakening, and forty-five years thereafter teaching.
243
Comm: padesavatt ti padese vipassanmagge pavattanto; existing in the realm means
continuing along the path of insight.
244
Comm: padesavattivipassako pi natthi, pahamasamao sotpanno pi natth ti vutta hoti; no
one practising in the realm of insight, also no first ascetic who is a stream-enterer, this is what is
said.
245
Or: you have been sanctified with an attendants sanctification, meaning: you have been
blessed with the blessing of being an attendent.
Pacamabhavra
The Fifth Chapter for Recital (is Finished)
246
Commentary: Sagtikrakna vacana; (these are) the words of those who held the (First)
Council.
212
[Chahabhavra]
[The Sixth Chapter for Recitation]
[40: Tathgatassa Pacchim Anussan]
[The Last Instructions of the Realised One]
Atha kho Bhagav yasmanta nanda mantesi:
Then the Gracious One addressed venerable nanda, (saying):
Siy kho pan nanda tumhka evam-assa:
It may be, nanda, that some of you may think in this way:
Attasatthuka pvacana natthi no Satth. ti
Past is the Teachers word, there is now no Teacher for us.
Na kho paneta nanda eva dahabba,
But it should not be seen like that, nanda,
yo vo nanda may Dhammo ca Vinayo ca desito paatto
whatever Teaching and Discipline has been taught by me or laid down, nanda,
so vo mamaccayena Satth.
that is your Teacher after my passing away.
***
Yath kho pan nanda etarahi bhikkh aamaa vusovdena
samudcaranti:
At present, nanda, the monks address each other with the word friend,
na kho mamaccayena eva samudcaritabba.
(but) after my passing away they are not to address (one another) thus.
Theratarena nanda bhikkhun navakataro bhikkhu
* The elder monk, nanda, should address the younger monk
nmena v gottena v vusovdena v samudcaritabbo.
by his name or by his clan (name) or by the word friend.
Navakatarena bhikkhun therataro bhikkhu
(But) the younger monk should address the elder monk
Bhante ti v yasm ti v samudcaritabbo.
as reverend Sir or venerable Sir.
***
212
247
nanda was greatly blamed at the First Council for not asking the Buddha what the minor
and subsidiary training rules were. As there was no agreement as to the range of rules included
here the decision was made at the Council not to abolish any of them.
248
When he found out the Brahmadaa punishment had been decreed by the Buddha before he
died, Channa was humbled, and later, striving in solitude, he became a Worthy One, at which
point the penalty lapsed.
[41: Parinibbna]
[The Final Emancipation]
Atha kho Bhagav pahamajjhna sampajji,
Then the Gracious One attained the first absorption,
pahamajjhn vuhahitv, dutiyajjhna sampajji,
and after emerging from the first absorption he attained the second absorption,
dutiyajjhn vuhahitv, tatiyajjhna sampajji,
and after emerging from the second absorption he attained the third absorption,
tatiyajjhn vuhahitv, catutthajjhna sampajji,
251
and after emerging from the third absorption he attained the fourth absorption,
catutthajjhn vuhahitv, ksnacyatana sampajji,
and after emerging from the fourth absorption he attained the sphere of endless space,
249
According to the Commentary the last monk the Buddha was referring to was nanda
himself, and this was said to encourage his efforts.
250
Commentary: Sagtikrakna vacana; the words of those who held the (First) Council.
251
The first 4 absorptions are referred to as the form absorptions (rpajhna), the next 4 are
called formless absorptions (arpajhna).
252
From here onwards until the arrival of Ven. Mahkassapa, Ven. Anuruddha is the monk
everyone turns to for guidance.
253
The difference between being in this state and being dead in described in Mahvedallasutta
(MN 43), where it says in both the bodily, verbal, and mental processes (kya-, vac-,
cittasakhr) have stopped and subsided; but in one who is dead the lifespan (yu) has ended,
the vital heat (usm) has cooled down, and the faculties (indriya) have dispersed. Not so in one
with this attainment, though from the outside it must be difficult to tell the difference.
It was Brahm Sahampati who had requested the newly Awakened Buddha ot preach some 45
years previously.
255
ChS, Thai: Yattha; where, wherever, which does not have a good meaning.
256
This famous verse is normally chanted by monks at a funeral.
257
In Aggivacchasutta (MN 72) the Buddha tells Vaccha that as with a fire that has gone out
you cannot say it has gone to the East, West, North or South, similarly with the mind of someone
who is fully released you cannot say that it will arise or not arise. The question simply doesnt
apply.
[42: Sarrapaipajjana]
[The Preparation of the Body]
Atha kho yasm ca Anuruddho yasm ca nando
Then venerable Anuruddha and venerable nanda
ta rattvasesa Dhammiy kathya vtinmesu.
spent the rest of the night in talk about the Teaching.
Atha kho yasm Anuruddho yasmanta nanda mantesi:
Then venerable Anuruddha addressed venerable nanda, (saying):
Gacchvuso nanda Kusinra pavisitv,
Go, nanda, and after entering Kusinr
Kosinrakna Mallna rocehi:
inform the Mallas of Kusinr, (saying):
Parinibbuto Vseh Bhagav yassa dni kla maath. ti
The Gracious One has attained Emancipation, Vsehas, now is the time for whatever
you are thinking.
Eva Bhante, ti kho yasm nando yasmato Anuruddhassa paissutv,
Very well, reverend Sir, said venerable nanda, and after replying to venerable
Anuruddha,
258
Although this looks like a repetition passage, no ellipsis is marked in any of the editions.
[43: Mahkassapakath]
[The Story concerning Mahkassapa]259
Tena kho pana samayena yasm Mahkassapo
Now at that time venerable Mahkassapa
Pvya Kusinra addhnamaggapaipanno hoti,
was travelling along the highway from Pv to Kusinr,
mahat bhikkhusaghena saddhi pacamattehi bhikkhusatahi.
together with a great Community of monks, around five-hundred monks.
Atha kho yasm Mahkassapo magg okkamma aatarasmi rukkhamle nisdi.
Then venerable Mahkassapa, after descending from the path, sat down at the root of a
certain tree.
Tena kho pana samayena aataro jvako
Now at that time a certain jvaka260
Kusinrya Mandravapuppha gahetv, Pva addhnamaggapaipanno hoti.
while holding a Mandrava flower261 from Kusinr was travelling along the highway
to Pv.
Addas kho yasm Mahkassapo ta jvaka drato va gacchanta,
Venerable Mahkassapa saw that jvaka approaching from afar,
disv ta jvaka etad-avoca:
and after seeing (him), he said this to that jvaka:
Apvuso amhka Satthra jns? ti
Do you know our Teacher, friend?
ma vuso jnmi. Ajja satthaparinibbuto samao Gotamo,
Certainly, friend, I know. Today is seven days since the Final Emancipation of the
ascetic Gotama,
259
262
263
The Commentary relates a long story here telling how Subhadda after ordaining had once
prepared a meal for the Buddha and the Community, but had been rebuked by the Buddha for
breaking Vinaya rules in its preparation. He thereafter held a grudge against the Buddha and
against the Vinaya.
264
Note that here Ven. Mahkassapa does not answer what was said by Subhadda at all, but
instead exhorts the monks. One cant help feeling that the narrative has been poorly stiched
together here. In the Vinaya account of this story Cullavagga 11, beginning), Subhaddas outburst
comes after Ven. Mahkassapas exhortation, which is much more fitting.
265
The Commentary says these Divinities were Ven. Mahkassapas supporters, like Sakka. See
Ud. 1-6 and 3-7 for instances of the Divinities waiting on Ven. Mahkassapa.
266
The Commentary takes this a bit more literally than necessary, and says that Ven.
Mahkassapa attained fourth jhna and made a determination that the Buddhas feet should break
through their five hundred layers of wrapping, before he worshipped them.
267
The Commentary first says the water came from the Sla trees, which is hard to understand,
but in the same comment continues: samant pathavi bhinditv pi nagalassamatt udakavai
phalikavaasakasadis uggantv citakam-eva gahanti; having broken through the earth all
round like the head of a plough, a jet of water, like a crystal crown, having risen caught hold of
the pyre. This makes me think that the water may have come from a well (lit: [water]-hall), and I
translate it as such. However, I have not found the expression used in this way elsewhere, so the
meaning remains doubtful.
268
These lines seem to record three disparate accounts of how the pyre was eventually
extinguished.
[44: Sarravibhgo]
[The Distribution of the Relics]
Assosi kho Rj Mgadho Ajtasattu Vedehiputto:
The Magadhan King Ajtasattu, the son of Lady Wisdom, heard:
Bhagav kira Kusinrya parinibbuto. ti
The Gracious One, it seems, has attained Final Emancipation in Kusinr.
Atha kho Rj Mgadho Ajtasattu Vedehiputto,
Then the Magadhan King Ajtasattu, the son of Lady Wisdom,
Kosinrakna Mallna dta phesi:
sent a message to the Mallas of Kusinr, (saying):
Bhagav pi Khattiyo aham-pi Khattiyo,
The Gracious One was a Noble, and I also am a Noble,
aham-pi arahmi Bhagavato sarrna bhga,
I am worthy of a share of the Gracious Ones bodily relics,
aham-pi Bhagavato sarrna Thpa-ca maha-ca karissm. ti
I will make a Shrine and hold a festival for the bodily relics.
Assosu kho Veslik Licchav:
Then the Licchavs of Vesl heard:
269
Comm: tattha sattipajara katv ti sattihatthehi purisehi parikkhippetv; here after making
an enclosure of spears means having made an enclosure of people with spears in their hands.
270
The name Doa means Measurer, and is therefore a mythical name. The Commentary records
that before he spoke the verses below, he recited another (spontaneous?) poem, which became
known as Doagajjita, Doas Roar. It is said to have been 500 verses long (dvibhavra).
Unfortunately there appears to be no record of this poem.
The Commentary tells a rather embarrassing story here. It says that Doa stole the right eyetooth of the Buddha while the others were distracted and put it into his turban, but Sakka then
stole it and enshrined it in the Cmai shrine in Tvatisa Heaven. Realising that it had gone
Doa then asked for the urn!
272
Comm: Kusinrato yva Rjagaha pacavsati yojanni ... eva dhtuyo gahetv
gacchantna sattavassnisatta msni sattadivasni vtivattni; from Kusinra to Rjagaha is
25 leagues ... while the relics were being brought, 7 years, 7 months, and 7 days passed by.
273
The Commentary says these words were added at the 3rd Council. It also tells how Ven.
Mahkassapa later collected most of the relics together again and that King Ajtasattu build a
shrine for them. This was rediscovered by King Asoka who had them enshrined in the 84,000
monasteries he built throughout Jambudpa. The story is obviously told to try to reconcile the two
traditions.
274
The following verses, which the Commentary says were added in Tambapai (ri Lak),
also record the growing dispersion of the relics. They should be compared with the even more
advanced last chapter of Buddhavasa, one of whose verses is quoted verbatim below and
another of which seems to be paraphrased.
275
276
Pubbakammapilotika-Buddhpadna
The Traditions about the Buddha
(known as)
The Connection with Previous Deeds
or
Apadna 39.10
and their commentary in
Visuddhajanavilsi
nandajoti Bhikkhu
(January, 2012, BE 2556)
Table of Contents
Introduction
The Canonical Verses
from The Explanation of the Traditions about the Buddha
[1. The Austerities]
[2. Slander]
[3. Slander]
[4. Slander]
[6. Pierced by a Splinter]
[7. The Elephant Ngiri]
[8. Cut with a Knife]
[9. A Headache]
[10. Eating Barley]
[11. Backache]
[12. Dysentry]
Introduction
In preparing this text and translation for publication I have divided it into a number
of versions. In the Buddhist Texts and Studies section will be found the Pi Text
together with the variant readings. This is a more technical work dealing with the
establishment of the text, and considers the text from the point of view of its
grammar and prosody, and gives a metrical analysis of the verses.
In the Texts and Translations section I present the full Text and Translation with
annotations which help to explain matters that may not be clear from the text itself. I
have retained variants that give a significantly different reading in this edition,
together with their translation, including verses and lines found only in one edition.
The translation here follows the text quite closely to allow for reading and study of
the latter.
In the English section there is the Translation Only, with somewhat less notes than in
the Text and Translations section, which is intended for the casual reader who wants
a reliable translation but is not interested in the technical matters concerning the
original text itself. Here the sentence structure, which has many sub-clauses and the
like in the Pi, has been simplified to present a more natural flow in English.
1
Although the verses have been translated before, this is the first time that the
commentary has been brought over into English, and as far as I know the first time
any section of the Apadna commentary has been translated.2
1. Texts and Variations
The texts presented have been established through a comparison of the four standard
editions, for the verses from the Apadna:
BJT: Sri Lankan Edition, from Apadnapi, Buddha Jayanti Tripiika
Granthaml, volume XXXVI. 1961, reprinted Colombo, 2005 with corrections.
Thai: Thai edition, as found on Budsir for Windows CD-ROM (version 2.0,
Bangkok, 1996).
ChS: Burmese edition, as found on the Chaha Sagyana CD-ROM (version 3,
Igatpuri, no date, but = 1999).
PTS: European edition, from The Apadna, Part 1, edited by Mary E. Lilley, Pali
Text Society, Oxford, 2000.
1
In Peter Masefield, The Udna Commentary (PTS, 1994-5), pp. 633-635. Masefield also gives
a summary of the commentarial stories in his notes, pp. 714-721.
2
The material presented here has been discussed by Jonathon S. Walters, The Buddha's Bad
Kamma: A Problem in the History of Theravda Buddhism Numen, 37/1 (1990); 70-95; Sally
Mellick Cutler: Still Suffering after All These Aeons, in Peter Connelly and Sue Hamilton
(eds), Indian Insights: Buddhism, Brahmanism and Bhakti (London 1997); and more recently
by Naomi Appleton, as part of her book Jtaka Stories in Theravda Buddhism, pp. 27-28,
(Farnham, 2010).
stories explaining the deeds the Buddha-to-be had performed in the past, which were
finding their fulfilment, even when he was Buddha.
Also it should be mentioned that the commentary doesn't take the verses in the order
they appear in the text, but has them in roughly chronological order. To give an
example, although the text treats the austerities that the Buddha-to-be underwent last,
in the commentary it is dealt with first.7
Another problem is that there is some confusion in the commentary to verse two, as
the story doesn't fit in with the verse it is supposed to explain. 8 The story at the
beginning is about a scoundrel called Muni, who slandered the Independent Buddha
Surabhi. The verse, however, says that the Buddha-to-be had accused a disciple of the
Buddha Sabbbhibhu called Nanda, and it was for this reason that the maiden Cic
slandered him. On the other hand the story of Muni is told again, but in different
words, to explain the next verse, where it does fit in with what he is trying to
explain.
Another anomaly: the very next story tells of a time when the Bodhisatta was a
teacher of five hundred students who slandered a seer. His students, following him,
did the same. The verses, however, only mention that his disciples were slandered by
Sundar, and do not mention the Buddha's suffering.
Again, story no. 6 says that the Buddha's foot was cut as a result of throwing a
splinter at an Independent Buddha; the verses, however, tell about the time the
Buddha was attacked by bandits or archers sent by Devadatta, who were overcome by
the Buddha's loving-kindness, and failed though to cause him any harm. The time
that his foot was cut was when Devadatta threw a rock from on high, as reported in
story no. 5.
It is worthy of notice that in the preface to his work, the unnamed commentator has
this to say about the text he was working with:
Pur Shaabhsya porahakathya ca
Setting aside the ancient commentary in the Sinhala language
hapita ta na sdheti, sdhna icchiticchita,
Which does not make things clear, longing for what is profitable,
Tasm tam-upanissya porahakathnaya,
Having forsaken reliance on that ancient commentary, therefore,
See commentarial story no. 2 below; and for the next instance story no. 5.
There the compounds are karmaplotika and karmaploti.
11
Cf. Divyvadna p. 150, where one of the 10 indispensable deeds (davayakarayni) is
listed as: Anavatapte mahsarasi rvakai srdha
;
explaining the connection with former deeds with his disciples near the great lake
Anavatapta (Anotatta in Pi).
12
See Bechert, Die Anavataptagth und die Sthaviragth, Berlin 1961.
13
See http://gandhari.org/a_manuscript.php?catid=CKM0001.
14
See Senart's edition: pg. 34-45. I hope to translate this text at some point.
10
The idea of the connection of past deeds was also known to the Upyakausalya also,
where it is said the Buddha only told these stories as part of his skill-in-means, but
not because he actually ever did anything wrong, which the text categorically denies
he could have done, which represents another view on the subject altogether.
It is not within the scope of this introduction to examine all these continuities and
discontinuities, but one thing is clear: the idea that the Buddha-to-be had done
unwholesome deeds that came to fruition in the Buddha's lifetime was clearly known
to the early traditions, even when it was rejected.
4. The Bodhisatta's Bad Deeds
That the Buddha-to-be should have done bad deeds should not surprise us, as it is
recorded openly in the Jtaka stories that the Buddha-to-be many times did bad,
unwholesome deeds. He is, of course, still pursuing the perfections, and has no claim
to having completed them as yet, and so is bound to make misjudgements like
everybody else.
For instance, in J 128 the Buddha-to-be is reborn as a rat and springs at a jackal's
throat and kills him; in J 318 he is born in a robber's family and practices his craft;
in J 431 he engages in sexual misconduct with a queen interestingly in the same
Jtaka, though, it denies that the Buddha-to-be can tell lies:
Bodhisattassa hi ekaccesu hnesu ptipto pi adinndnam-pi
kmesumicchcro pi surmerayamajjapnam-pi hoti yeva,
atthabhedakavisavdana16 purakkhatv, musvdo nma na hoti;
the Buddha-to-be on certain occasions may kill, steal, engage in sexual
misconduct and drink intoxicants; but he cannot, preferring to hurt the
welfare (of others) by lying, speak falsely.
and the reason for this is clearly stated:
Ujjhitasacc hi Bodhimle nisditv, Bodhi ppuitu na sakkonti;
even if one who has forsaken the truth has sat at the root of the Bodhi
tree he is (still) unable to attain Awakening.
This statement is questionable, though, as it appears he was lying when he slandered
the Independent Buddha Surabhi, the disciple of the Buddha Sabbbhibhu named
15
But there the compound is karmasantati, and the list is not twelve items, but ten. Most of
them are the same as is recorded here, however, so that it is clear we are dealing with the
same tradition.
16
This is translated by Francis and Neill (J trans. Vol III, pg. 296): he may not tell a lie,
attended by deception that violates the reality of things; although it has a wide range of
meanings I do not find anywhere where attha means the reality of things; its primary
meaning is (PED, s.v.): interest, advantage, gain; (moral) good, blessing, welfare; profit,
prosperity, well-being.
In previous lives as here recorded he also killed his half-brother, threw a stone at
an Independent Buddha, and struck another with an elephant; for which he had to
suffer his brother-in-law Devadatta throwing stones at him, hiring assassins and
driving the elephant Ngiri at him.
Because he laughed at some fish being killed he later got a headache (and the people
who were doing the killing, being reborn in the Sakyan clan, were wiped out by King
Viabha); when he was a King he killed people with his sword, and because of
that not only did a shard of stone cut his foot, but also the surgeon had to lance
an abscess that developed on it; and when he was a wrestler he broke an
opponents back,17 and therefore had to suffer backache.
Each time he is said to have suffered greatly for a long time in various hells, and it is
really only the residue of the deeds that came to fruition causing these problems for
the Buddha in his last life.
Although the Buddha-to-be is said to have committed all these unwholesome acts,
they are, of course, presented as examples of what not to do, as the repurcussions are
so dire, that even upon the attainment of Buddhahood they cannot be escaped, so that
in the end the moral is clear. Towards the end of the commentary it is indeed stated
emphatically:
Kammapilotika nma Buddham-api na mucati.18
The Buddha was surely not free from the connection with that deed.
Kammapilotika evarpa Lokattayasmim-pi na vijahati.
The Lord of the Three Worlds surely could not abandon the connection with that
deed.
And the moral is, of course, that neither can we, so we had better be careful about
the deeds we choose to perform.
nandajoti Bhikkhu
January 2012
17
18
Though according to the commentary he fixed it again soon after, see story no 11 below.
Just before the verses in story No 11 below; the next quote appears before the verses in
story No 12.
Pubbakammapilotika-Buddhpadna
The Traditions19 about the Buddha
(known as)
The Connection with Previous Deeds
The Canonical Verses
Anotattasarsanne,20 ramaye siltale,
While on the delightful rocky plateau near Lake Anotatta,21
Nnratanapajjote, nngandhavanantare, [64]
Which shines with many jewels, and has many scents in the forest,
Mahat bhikkhusaghena, pareto Lokanyako,
22
The World-Leader, surrounded by a great Community of Monks,
sno bykar tattha pubbakammni attano: [65]
While seated right there, explained his deeds which were done before (saying):
Sutha bhikkhavo mayha ya kamma pakata may,23
Listen to me, O monks, (explain) the deed that was performed by me,
Pilotikassa kammassa Buddhatte pi vipaccati.24 [66]
25
26
And how the connection with that deed ripened even in Buddhahood.
19
I prefer this translation to other renderings such as legends (PED), stories (Rotman) or even
achievements (SED), as it seems to me what we are dealing with, both with the material
about the Worthy Disciples and the Buddha, are the traditions that were gradually being
built up around these figures in the early Buddhist communities.
20
The text is reproduced word for word in the Udnahakath, being quoted from here.
21
One of the seven great lakes in the Himlaya, now identified with Lake Manasarovar, near
Mt. Kailash.
22
Comm: pareto parivuto.
23
Thai adds the following verse: Eka araika bhikkhu disv dinna pilotika,
patthita pahama Buddha Buddhattya may tad; Having seen one forest monk, I gave
a rag-robe, the first wish for Buddhahood, was then (made) by me. Lines c & d hardly make
sense in the Pi, and I have omitted Buddha in the translation and added a word for
made, perhaps we should read: patthita pahama kata; which would give a Anuhubha
variation.
24
Thai adds these two verses: Goplako pure si gvi pjeti gocara, Pivanti udaka
vila gvi disv nivrayi; tena kammavipkena idha pacchimake bhave pipsito
yathicchaka na hi ptu labhmaha; before when I was a cow-herder I drove cows to
their pasture, having seen a cow drink from clear water I prevented him; through that deed
and its result here in my last existence (when) thirsty and desiring the same I did not get
(anything) to drink.
25
Pilotika is given in PED as: a small piece of cloth, a rag, a bandage; SED: ploti, f. thread,
connection (in karma-p-) Divyv[adna, 150]; in BHSD, Edgerton says that in karmaploti: it
means action (binding-)cord, and also gives connecting link, bond as translations. Masefield,
however, translates as remnant, and has a note which says: The term seems to denote the
[1]
Muni nmaha dhutto pubbe asu jtisu,
In a previous life I was a scoundrel known as Muni,
Paccekabuddha Surabhi abbhcikkhi adsaka; [67]
I slandered the innocent Independent Buddha Surabhi;
Tena kammavipkena Niraye sasari cira,
Through that deed and through its result I long transmigrated through Hell,
Bahvassasahassni, dukkha vedesi' vedana. [68]
For many thousands of years I experienced unpleasant feeling.
Tena kammvasesena, idha pacchimake bhave,
Through the remainder of that deed, here in my last existence,
Abbhakkhna may laddha, Sundarikya kra. [69]
I received (much) slander myself, at the hands of Sundarik.
[2]
Sabbbhibhussa Buddhassa Nando nmsi svako,
There was a disciple of Buddha Sabbbhibhu named Nanda,
Ta abbhakkhya Niraye cira sasarita may, [70]
Through slandering him I transmigrated through Hell for a long time,
Dasavassasahassni Niraye sasari cira,
For ten thousand long years I transmigrated through Niraya hell,
Manussabhva laddhha, abbhakkhna bahu labhi, [71]
When I received an existence as man, I received much slander,
Tena kammvasesena Cicamnavik mama
Through the remainder of that deed the brahmin maiden named Cic
Abbhcikkhi abhtena janakyassa aggato. [72]
Slandered me with lies at the head of an assembly of people.
minuscule remnant of an old garment and might therefore be taken as karmic fluff
stemming from a deed whose major results have already been experienced. It seems to me in
the contexts I have been able to find in P
fit, but I have preferred the former.
26
I present the verses first, without annotation or commentary as a translation of the latter
follows.
[3]
Brhmao Sutav si aha sakkatapjito,
As the brahmin Sutav I was (greatly) honoured and worshipped,
Mahvane pacasate mante vcesi27 mave. [73]
I taught the mantras to my five hundred students in the Great Wood.
Tatthgato is Bhmo, pacbhio mahiddhiko,
The seer Bhma who had five knowledges and great power came there,
Ta cha gata disv, abbhcikkhi adsaka, [74]
And having seen him coming I slandered that innocent (seer),
Tatoha avaca sisse: Kmabhog aya isi.
Thereupon I said to my pupils: This seer is a sensualist.
Mayham-pi bhsamnassa anumodisu mav. [75]
And (all) of the students rejoiced in that (unwholesome) speech of mine.
Tato mavak sabbe bhikkhamna kulkule,
Thence all the students as they begged for alms from family to family,
Mahjanassa hasu: Kmabhog aya isi; [76]
Said to the great (body) of people: This seer is a sensualist;
Tena kammavipkena pacabhikkhusat ime
Through that deed and through its result these monks (numbering) five hundred
Abbhakkhna labhu sabbe Sundarikya kra. [77]
All received (abundant) slander at the hands of Sundarik.
27
All texts are against this reading, but comm. is for it, and it fits better to have an aorist
here, rather than a present tense.
[4]
Vemtubhtara28 pubbe dhanahetu hani aha,
In the (distant) past I killed my half-brother for the sake of wealth,
Pakkhipi giriduggasmi, silya ca apisayi, [78]
I threw him in an inaccessible mountain, and crushed him with a rock;
Tena kammavipkena Devadatto sila khipi,
Through that deed and its result Devadatta threw a rock (at me),
Aguha pisay pde mama psasakkhar. [79]
Which crushed the big toe on my foot with a shard which was made of stone.
[5]
Pureha drako hutv, kamno mahpathe,
In the past, having become a boy, while playing on the highway,
Paccekabuddha disvna magge sakalika khipi; [80]
Seeing an Independent Buddha on the road, I threw a stone;
Tena kammavipkena idha pacchimake bhave
Through that deed and through its result here in (this) my last existence
Vadhattha ma Devadatto abhimre payojayi. [81]
Devadatta tried to kill me by employing evil bandits.
[6]
Hatthroho pure si. Paccekamunim-uttama
Before I was a mahout. While a supreme Independent Sage
Piya vicaranta ta, sdesi gajenaha; [82]
Was wandering for his almsfood, I struck him with my elephant;
Tena kammavipkena bhanto Ngir gajo
Through that deed and its result, elephant Ngiri, swaying
Giribbaje puravare druo ma upgami. [83]
Violently rushed at me in the city of Giribbaja.
28
[7]
Rjha pattiko si sattiy purise hani;
(When) I was a King (going round) on foot I killed men with my sword;
Tena kammavipkena Niraye paccisi bhusa, [84]
Through that deed and its result I suffered much in Niraya hell,
Kammuno tassa sesena, idni sakala mama
Through the remainder of that deed, at this time all the (unbroken)
Pde chavi pakappesi29 na hi kamma vinassati. [85]
Skin on my foot was cut deeds are never destroyed (without result).
[8]
Aha kevaagmasmi ahu kevaadrako
(Before) I was a fisherman's son in a fisherman's village
Macchake ghtite disv janayi somanassaka; [86]
Having seen fish being killed it produced a little happiness;
Tena kammavipkena ssadukkha ah mama,
Through that deed and through its result I had a (great) pain in my head,
Sabbe Sakk ca haisu yad hani Viabho.30 [87]
And all the Sakyans were killed when they were slain by Viabha.
[9]
Phussassha pvacane svake paribhsayi:
I blamed the teachings and disciples of (Buddha) Phussa (saying):
Yava khdatha bhujatha, m ca bhujatha slayo; [88]
You should eat and enjoy barley, you should not enjoy this fine rice;
Tena kammavipkena temsa khdita yava
Through that deed and its result for three months I ate (only) barley
Nimantito brhmaena Verajya vasi tad. [89]
When invited by the brahmin to dwell (three months) in Veraj.
29
PTS: c'dia sakala mama pde chavi pakopesi; he angrily cut the skin on my entire
foot; BJT also reads: pakopesi, but then omits a word for cutting, which would seem to be
required.
30
PTS: Viuabho; ChS: Viabho; Thai: Viaubho; and similarly throughout. The correct
form of the name, which is said to have formed through a confusion anyway, is lost now.
[10]
Nibbuddhe vattamnamhi mallaputta nihehayi;
Once while I was wrestling I badly injured another wrestler;
Tena kammavipkena pihidukkha ah mama. [90]
Through that deed and through its result I suffered a pain in my back.
[11]
Tikicchako aha si sehiputta virecayi;
At the time I was a physician I made a merchant's son purge;
Tena kammavipkena hoti pakkhandika mama. [91]
Through that deed and through its result I had amoebic dysentery.
[12]
Avacha Jotiplo Sugata Kassapa tad:
As Jotipla I spoke to the Buddha Kassapa, (saying):
Kuto nu Bodhi muassa? Bodhi paramadullabh! [92]
Where is this shavelings' Awakening? Awakening is supremely rare!
Tena kammavipkena acari dukkara bahu
Through that deed and its result I practiced many austerities
Chabbassn-Uruvelya tato Bodhim-appui. [93]
For six years at Uruvel, and then attained to Awakening.
Nha etena maggena ppui Bodhim-uttama,
I did not attain the supreme Awakening through this path (of pain),
Kummaggena gavesissa pubbakammena vrito. [94]
I sought along the wrong path being obstructed by a past deed.
Puappaparikkho, sabbasantpavajjito,
With merit and demerit destroyed, abstaining from all torment,
Buddha-Apadnavaanto
from The Explanation of the Traditions about the Buddha
... Buddhpadna kusalpadnavasena nihpetv,
... having finished the account of the wholesome traditions in the Traditions about
the Buddha
tad-eva akusalpadnavasena vitthretu ida pahakamma.
now (we need) to lay out the account of the unwholesome actions with an enquiry
into his deeds.
Dukkara-ca abbhakkhna, abbhakkhna punpara,
31
Austerities and slander, and once again (more) slander,
Abbhakkhna, silvedho, sakalikpi ca vedan.
Slander, pierced by a rock, and the suffering through a splinter.
Ngiri, sattacchedo, ssadukkha, yavakhdana,
Ngiri, cut with a sword, headache, eating barley,
Pihidukkham-atsro ime akusalakra. ti
Backache, dysentry these (occurred) through unwholesome (deeds in the past).
[Dukkarakrik]
[1. The Austerities]
Tattha, pahamapahe dukkaran-ti, chabbassni dukkarakrik.
Herein, in the first enquiry, (called) austerities, (we hear about) the reason for six
years of austerities.
Atte Kassapasammsambuddhakle,
In the past, at the time of the Perfect Buddha Kassapa,
Bodhisatto Jotiplo nma brhmaamavo hutv,
the Buddha-to-be had become a brahmin student named Jotipla,
nibbatto brhmaajtivasena
and because of being born as a brahmin
Ssane appasanno tassa Bhagavato,
he was not satisfied with the Dispensation of that Gracious One,
31
These verses enumerate twelve ways in which the Buddha suffered, as a kind of tabulation
of the stories to come.
32
SHB has a different construct: Bhagavat laddhavykarao anantara teneva; which gives
the same meaning.
33
The Buddha-to-be as Jotipla had later ordained under the Buddha Kassapa, who then
confirmed that he would become a Buddha himself at a later date.
34
His last earthly existence before the birth as Siddhattha, for which see the final Jtaka (J.
547).
ekhra-eklopa-ekapuggala-ekamagga- eksanabhojanavasena
because of eating only one (type of) food, one lump (of food), (from) one person
(only), (on) one path (only), (at) one sitting (only),36
ahicammanahrusesa nimmasarudhirapetarpasadisasarro,
his body, with its bones, skin, sinews and the rest, being without flesh and blood,
(became) like a dead person,
37
35
39
[Abbhakkhna]
[2. Slander]
Dutiyapahe, abbhakkhnan-ti abhi akkhna paribhsana.
In the second enquiry, (called) slander, (we hear about) great lies and censure.
Atte kira Bodhisatto suddakule jto
In the past, it seems, the Buddha-to-be was born into a low-caste40 family
apkao appasiddho Muni nma dhutto hutv paivasati.
and dwelt as an unknown and failed scoundrel called Muni.41
Tad mahiddhiko mahnubhvo Surabhi nma Paccekabuddho,
Then a powerful and majestic Independent Buddha called Surabhi,
kenaci karayena tassa sampahna ppui.
arrived near to his place on some business or other.
So ta disv va: Dusslo ppadhammo aya samao! ti-din abbhcikkhi.
After seeing him, he slandered him, saying: This ascetic is unvirtuous and wicked!
So tena akusalanissandena
Through that unwholesome (deed) the outcome was
Narakdsu anekavassasahassni dukkham-anubhavitv,
that after undergoing suffering in the Naraka hell and so on for countless thousands
of years,
imasmi pacchimattabhve,
in this his last state of existence,
yad titthiy pahamatara
when the sectarians at the very beginning
Bhagavato Tusitabhavane vasanasamaye va
during the time of the Gracious One's residence in the Tusita42 realm
40
Sudda signifies the fourth and lowest class in the Brahminical system, with Vassa, Brahmin
and Khattiya above them. However, they are within the class system, not outside it, like the
outcastes.
41
There is some confusion in the commentary here, as this story doesn't fit in with the verse it
purportedly explains. The verse says that the Buddha-to-be had accused a disciple of the
Buddha Sabbbhibhu called Nanda. On the other hand this story of Muni is told again
later in different words to explain the next verse.
42
The word means: Satisfied.
43
44
45
But the merchant was not convinced and didn't give him the bowl.
46
47
PTS adds here: Eva vatv kamena Svatthi patv rao Kosalassa ta pavatti rocesi.
Rj; having said that and gradually reached Savatth he informed the King of Kosala. The
King said... this effectively changes the scene from Rjagaha to Svatth, which is perhaps
inserted to avoid the fact that the King of Magadha doesn't appear later in Kosala.
48
However, there is no sign later of King Bimbisra of Magadha being in Svatth, the
capital of the Kingdom of Kosala, at the time of the miracle, and this is probably another
sign of the commentator's ignorance of the ancient Indian kingdoms.
49
PED, mactimaca (s.v. maca) says: bed upon bed, i. e. beds placed on top of each other
serving as grand stands at a fair or festival.
50
53
The Gag, the Yamun, the Aciravat, the Sarabh, and the Mah (see http://goo.gl/o40B0
for a map).
54
Thai and ChS inexplicably have na mayha bhro, that is not my duty!
Technically it means after noon and before dawn, but in this context probably means in the
evening.
56
Which was near, but not in, Jeta's Wood.
57
Lit: where did you lie?
55
59
Identified as a Paccekabuddha in DPPN, though neither the text nor the commentary says
as much; he is not mentioned elsewhere.
60
Cf. the story of the Bodhisattva in his life as Abhiya in Mahvastu, p. 35 ff., who is jealous
by nature and slanders a disciple of the Buddha Sarvbhibh named Nanda. There it is
related he realises his mistake and apologises both to the Buddha and his disciple, and
aspires to Buddhahood, which is then confirmed.
[Abbhakkhna]
[3. Slander]
Tatiyapahe, abbhakkhnan-ti abhi akkhna akkosana.
In the third enquiry, (called) slander, (we hear about) great lies and abuse.
Atte kira Bodhisatto apkaajtiya,
In the past, it seems, the Buddha-to-be, in a little known life,61
uppanno Muni nma dhutto hutv, dujjanasasaggabalena
after being reborn and becoming a scoundrel called Muni, through the power of
association with bad people
Surabhi nma Paccekabuddha: Dusslo ppadhammo aya bhikkh ti
akkosi.
abused the Independent Buddha called Surabhi, (saying): This monk is unvirtuous
and wicked.
So tena akusalena vackammena,
Through that unwholesome verbal deed,
bahni vassasahassni Niraye paccitv,62
after boiling in the Niraya hell for many thousands of years,
imasmi pacchimattabhve, dasapramitsasiddhibalena,
in this his last state, by the power of being successful in the ten perfections,
Buddho jto, lbhaggayasaggappatto ahosi.
he became the Buddha, and attained the highest gains and fame.
Puna titthiy usshajt:
Again the sectarians became insolent (saying):
Katha nu kho samaassa Gotamassa ayasa uppdessm? ti
Now what will bring this ascetic Gotama to infamy?
dukkh dumman nisdisu.
and they sat there pained and depressed.
61
We could also translate as: in an (otherwise) unknown life; probably mentioned as such
because this life-story is not recorded in the Jtakas or elsewhere.
62
SHB, PTS: pacitv; active form, as though he was boiling something, rather than being
boiled.
63
64
See Udna 4-8 for the Canonical story. We might translate Sundarik as Little Sundar,
taking -ik as diminutive, but it is fairly common in verse texts to add the affix to names to
meet the requirements of the metre, with no change in meaning or identification intended.
[Abbhakkhna]
[4. Slander]
Catutthapahe, abbhakkhnan-ti abhi visesena akkosana paribhsana.
In the fourth enquiry, (called) slander, (we hear about) especially great abuse and
censuring.
Atte kira Bodhisatto Brhmaakule uppanno,
In the past, it seems, the Buddha-to-be was reborn in a Brahminical family,
bahussuto bahhi sakkato pjito.
and was very learned, much respected and worshipped.65
Tpasapabbajja pabbajitv,
Having gone forth in the recluses' going-forth,
Himavante vanamlaphalhro,
while living on forest roots and fruits in the Himlaya,66
bahumave mante vcento vsa kappesi.
67
he spent his time teaching the mantras to many students.
Eko pacbhi-ahasampattilbh tpaso
One recluse,68 who had the five deep knowledges and the eight attainments
tassa santika agamsi.
came (to stay) near to him.
So ta disv va, isspakato, ta adsaka isi:
Having seen him, being jealous by nature, he slandered that innocent seer (saying):
Kmabhog kuhako aya is ti abbhcikkhi,
This seer is a deceitful sensualist,
attano sisse ca ha: Aya isi evarpo ancrako. ti
and his pupils also said: This seer is surely immoral.
Te pi tam-eva akkosisu paribhsisu.
They therefore abused and censured him.
65
His name at that time was Sutav, as is recorded in the verses below.
Himavanta; having snow, it is another name for the Himlaya, the place of snow. In the
verses the place is called the Great Wood, but there are several woods so named in the texts,
perhaps it was the Wood near to Kapilavatthu, which was on the edge of the Himlayas.
67
The brahminical verses collected in the Vedas.
68
Named Bhma below.
66
69
PTS: chdetv hapeth ti; an awkward phrase, having thrown her near the rubbish tip,
place (her) aside?
70
Lit: Do not see.
71
The disposal of the body would be taken care of by birds and animals, as in the so-called
sky-burials of the Tibetans and the Parsees.
72
Lit: showed.
73
[Silvedho]
[5. Pierced by a Rock]
Pacamapahe, silvedho ti hatacitto sila pavijjhi.
In the fifth enquiry, (called) pierced by a rock, (we hear about how) being angry74
(Devadatta) threw a rock.
Atte kira Bodhisatto ca kanihabht ca ekapituputt ahesu.
In the past, it seems, the Buddha-to-be was the youngest brother of the children of
one Father.75
Te pitu accayena,76 dse paicca kalaha karont
When the Father passed away,77 making a commotion on account of the servants
aam-aa viruddh ahesu.
the (brothers) became opposed to each other.
Bodhisatto, attano balavabhvena
The Buddha-to-be, who was himself endowed with (great) strength,
kanihabhtara ajjhottharitv,
after overcoming his younger brother,
78
74
79
He was Prince Siddhattha's wife's brother; he was also the Buddha's cousin, a Father's
Brother's son.
80
The reference is to the famous Serivijajtaka, J 3, which was the occasion for Devadatta
to form an animosity for the Buddha-to-be that was to last up and till his last life. What
follows is based on that story.
81
Not listed in DPPN, but in the Jtaka they are said to have been in the Andha country
(modern-day Andhra Pradesh).
82
The trinket is for the grand-daughter.
SHB, PTS read: disvna natt: ayyo, mayha...; the grand-daughter said: Noble Sir (give) to
me...
84
He set aside eight pennies for his boat ride, and gave the rest of his money and goods.
85
But the Buddha-to-be had already gone.
86
SHB, PTS: nibbattetv; causative, made to arise, which is not the case, he choose to arise.
The Sakyans actually went forth in Anupiya in the Malla state (see Vinaya Cullavagga VII
for the story), only after that did they go to Rjagaha, around 250 kilometres away.
88
From the Vinaya account (Cullavagga, VII, near the end of the second bhavra) it
appears that he did not ask the Buddha for the monks to undertake the thirteen austerities,
but to abide by five rules: they should dwell all their lives in the forest, live entirely on alms
obtained by begging, wear only robes made of discarded rags, dwell at the foot of a tree and
abstain completely from fish and flesh (this last one is not part of the thirteen austerities).
The Buddha refused to make these compulsory.
89
Devadatta seems already to be claiming leadership of the Community.
90
Lit: bound with.
87
91
[Sakalikvedho]
[6. Pierced by a Splinter]
Chahapahe, sakalikvedho ti sakalikya ghaana.
In the sixth enquiry, (called) pierced by a splinter, (we hear about how) he was struck
by a splinter.
Atte kira Bodhisatto ekasmi kule nibbatto,
In the past, it seems, the Buddha-to-be was reborn in a certain family,
daharakle mahvthiya kamno,
and while playing on the main street during his childhood,
vthiya piya caramna Paccekabuddha disv:
after seeing an Independent Buddha walking along that street for alms, thinking:
Aya muako samaako kuhi gacchat? ti
Where is this little shaveling ascetic going?
psasakalika gahetv, tassa pdapihiya khipi.
and taking a splinter of stone, he threw it at his toes.
Pdapihicamma chinditv ruhira nikkhami.
After cutting the skin on the toes blood flowed forth.
So tena ppakammena,
Through that wicked deed,
anekavassasahassni Niraye mahdukkha anubhavitv,
after undergoing great suffering in Niraya hell for countless thousands of years,
Buddhabhto pi.
he became a Buddha.
Kammapilotikavasena,
Because of the connection with that deed,
pdapihiya psasakalikaghaanena ruhiruppda labhi.
by being struck with a stone splinter on his toes blood flowed forth.95
Tena vutta:
Therefore it is said:
95
Lit: he suffered the arising of blood. The story again doesn't fit the verse, which tells that
the Buddha was attacked by archers sent to kill him; they did not, however, manage to hurt
him, and certainly did not cut his foot which belongs to the rock throwing incident, reported
in the previous story.
96
This last verse reads differently in SHB and PTS: Tena kammavipkena Buddhabhtassa me
sato, Paviddhesi sila tattha Devadatto vighaav ti (PTS: vigtav ti); through that deed
and its result, when I had become a Buddha, Devadatta who was angry threw a rock (at me)
in that place.
97
Actually archers provided by King Ajtasattu.
[Ngiri]
[7. The Elephant Ngiri]
Sattamapahe, Ngir ti Dhanaplako hatth mraatthya pesito.
In the seventh enquiry, (called) Ngiri, (we hear about how) the elephant
Dhanaplaka was sent in order to kill (the Buddha).
Atte kira Bodhisatto, hatthigopako hutv,
In the past, it seems, the Buddha-to-be, after becoming an elephant's groom,
nibbatto hatthi ruyha,
rose onto an elephant,
vicaramno mahpathe Paccekabuddha disv,
and after seeing an Independent Buddha walking on the Highway,
Kuto gacchati aya muako? ti
he said: Where is this shaveling going?
hatacitto khilajto ta hatthin sdesi.
being angry and stubborn he assaulted him with his elephant.
So tena kammena apyesu anekavassasahassni dukkha anubhavitv,
Having undergone suffering in the lower realms for countless thousands of years
through that deed,
pacchimattabhve Buddho jto.
he became a Buddha in his last state of existence.
Devadatto Ajtasatturjna sahya katv,
After Devadatta had become friends with King Ajtasattu,
Tva, Mahrja, Pitara ghtetv Rj hohi,
he said: Great King, after killing your Father you will become King,
aha Buddha mretv, Buddho bhavissm! ti
and after murdering the Buddha, I will be the Buddha!
Sapetv ekadivasa Rao anutya, hatthisla gantv,
After having this thought, one day, with the King's permission, after going to the
elephant stall,
Sve tumhe Ngiri soasasurghae pyetv,
he gave this order to the elephant groom: Tomorrow, after making Ngiri drink
sixteen pots of liquor,
Bhagavanta piya caraavelya peseth! ti hatthigopake pesi.
send him out during the time the Gracious One is walking for alms!
98
Nga is a word with many meanings, including nobility, strength and anything that
possesses these qualities like a cobra, an elephant, a noble person the Buddha is many
times referred to as a nga in the early texts.
99
A regular word for an elephant, it literally means, one with a hand(-like trunk).
100
101
102
[Satthacchedo]
[8. Cut with a Knife]
Ahamapahe, satthacchedo ti satthena gaaphlana kuhrya satthena
chedo.
In the eighth enquiry, (called) cut with a knife, (we hear about how) an abscess was
lanced with a knife, how with a knife, or a scalpel, it was cut.
Atte kira Bodhisatto paccantadese Rj ahosi.
In the past, it seems, the Buddha-to-be was a King in a border country.
So dujjanasasaggavasena paccantadese,
Through association with bad people in the border country,
vsavasena ca dhutto shasiko,
and because of living with a violent scoundrel,
ekadivasa khaggahattho pattiko va nagare vicaranto
one day while walking through the town on foot with a sword in his hand
nirpardhe jane khaggena phlento agamsi.
he went around cutting guiltless people down with the sword.
So tena ppakammavipkena,
Through that unwholesome deed and its result,
bahni vassasahassni Niraye paccitv,
after boiling in Niraya hell for many thousands of years,
tiracchndsu dukkham-anubhavitv,
and undergoing suffering in the animal world and so on,
pakkvasesena pacchimattabhve Buddhabhto pi
through the remainder of the result (of that deed), after becoming the Buddha in his
last state of existence,
heh vuttanayena
it is recorded that while he was below103
Devadattena khittapsasakalikapahrena uhitagao ahosi.
Devadatta struck a blow with a stone splinter he had thrown and an abscess arose (on
his foot).
103
104
The Buddha was carried in great pain to the Mango Wood where Jvaka Komrabhacca,
who acted as physician for the Buddha and for the monks, treated him.
105
Anantarika, means a deed that causes a result that follows immediately and irrecoverably
after this life (not immediately after the deed itself), and this happened before some of the
other attacks Devadatta made on the Buddha. Eventually the ground opened and Devadatta
fell into the Avci (unmitigated) hell, where, it is said, he will suffer for one hundred
thousand kappas, before being reborn and becoming an Independent Buddha called
Atthissara.
106
There is an interesting emphasis on the state of mind in this sentence. Devadatta and
Jvaka both did the same thing: they cut the Buddha's foot, but one acted out of hatred and
the other out of loving-kindness, and so the result was different.
107
SHB: Pde satthapamesi; PTS: Pde sattha pamesi; he stretched out a knife on my
foot?
108
Not destroyed without producing results first, is what is meant.
[Ssadukkha]
[9. A Headache]
Navamapahe, ssadukkhan-ti ssbdho ssavedan.
In the ninth enquiry, (called) a headache, (we hear about how he had) a pain in the
head, painful feeling in the head.
Atte kira Bodhisatto kevaagme kevao hutv nibbatti.
In the past, it seems, the Buddha-to-be was reborn as a fisherman in a fisherman's
village.
So ekadivasa kevaapurisehi saddhi,
One day, together with the fishermen,
macchamraahna gantv,
after going to the place where they murder fish,
macche mrente disv, tattha somanassa uppdesi,
and seeing fish being murdered, happiness arose right there,
sahagatpi tatheva somanassa uppdayisu.
and also right there and then happiness arose for those he was with.
So tena akusalakammena,
Through that unwholesome deed,
109
caturpye dukkham-anubhavitv,
after undergoing suffering in the four lower realms,
imasmi pacchimattabhve, tehi purisehi saddhi,
in this his last state of existence, together with those men,
Sakyarjakule nibbattitv, kamena Buddhatta patto pi
after being born in the Royal Sakya family, and by and by attaining to Buddhahood
saya ssbdha paccanubhosi.
he himself suffered from pain in the head.
Te ca Sakyarjno dhammapadahakathya vuttanayena:
And about the Sakyan Royalty (and their fate) it is recorded in the discussion in the
commentary to the Dhammapada:
Viabhasagme sabbe vinsa ppuisu.
in the battle with Viabha they all came to destruction.110
109
SHB: catuniraye; I do not know of a classification of four niraya; but the four lower
worlds: hell (niraya), the animal world (tiracchna), hungry ghosts (peta) and demons
(asura) is normal.
110
[Yavakhdana]
[10. Eating Barley]
Dasamapahe, yavakhdanan-ti Verajya yavataulakhdana.
In the tenth enquiry, (called) eating barley, (we hear about) eating husked barley.111
Atte kira Bodhisatto aatarasmi kule nibbatto,
In the past, it seems, the Buddha-to-be was reborn in a certain family,
jtivasena ca andhablabhvena ca,
and because of his (high) birth and being blinded by foolishness,
Phussassa Bhagavato svake
having seen the disciples of the Gracious One Phussa
madhurannapne slibhojandayo ca bhujamne disv,
enjoying sweet drinks and food and the finest rice and so on,
Are muakasama yava khdatha,
he scolded them (saying): Hey, you shaveling ascetics should eat barley,
m slibhojana bhujath! ti akkosi.
you shouldn't enjoy the finest rice!
So tena akusalakammavipkena,
Through that unwholesome deed and its result,
anekavassasahassni caturpye dukkham-anubhavitv,
after undergoing suffering in the four lower realms for countless thousands of years,
imasmi pacchimattabhve, kamena Buddhatta patv,
in this his last state of existence, having by and by attained to Buddhahood,
lokasagaha karonto, gmanigamarjadhnsu caritv,
having sympathy for the world, after walking in the villages, towns and royal cities,
ekasmi samaye, Verajabrhmaagmasampe,
at one time, in the vicinity of the brahminical village of Veraj,
skhviapasampanna Pucimandarukkhamla ppui.
he arrived at the root of a Margosa tree endowed with spreading112 branches.
111
Taula means husked rice normally, but in the story there is no mention of rice being
served with the barley, so I take it it must mean husked barley.
112
See Viapa in SED for this meaning, which goes unnoticed in PED.
113
The whole story of the Buddha's residence in Veraj, the famine that prevailed at that
time and the conversations he had with the Veraj brahmin is related at the very beginning
of the Vinayapiaka. Suttavibhaga, 1 ff. The discussion with the brhmin in which the
Buddha counters his accusations, and eventually teaches him the Four Noble Truths, can be
found there and also in the Verajasutta of Aguttaranikya: AN Bk. 8, Ch. 2, Su. 1.
114
ChS, Thai: rocesi; addressed (him).
115
SHB: Mrvesavasena; because of Mra in disguise?
Sakalasdasasahassacakkavadevat sujtya
All the well-born gods from the whole of the ten-thousand universes
pysapacanadivase viya dibboja pakkhipisu.
dropped in godly nutrients so that it was like freshly cooked milk-rice.
Bhagav paribhuji, eva temsa yava paribhuji.
The Gracious One partook (of the food), and so for three months he partook of
barley.
Temsaccayena, Mrvaane vigate, Pavradivase,
At the end of three months, being no longer possessed by Mra, on the Invitation
Day,
Verajo brhmao saritv mahsavegappatto,
the Veraj brahmin, after remembering (his duties), becoming very anxious,
Buddhappamukhassa Bhikkhusaghassa mahdna datv,
giving a great gift of almsfood to the Community of monks with the Buddha at its
head,
vanditv khampesi.
and worshipping, begged for forgiveness.
Tena vutta:
Therefore it is said:
116
[Pihidukkha]
[11. Backache]
Ekdasamapahe, pihidukkhan-ti pihi-bdho.
In the eleventh enquiry, (called) backache, (we hear how he had) pain in the back.
Atte kira Bodhisatto gahapatikule nibbatto
In the past, it seems, the Buddha-to-be was reborn in a householder's family
thmasampanno, kici rassadhtuko ahosi.
and was endowed with strength, although somewhat short by nature.
Tena samayena eko mallayuddhayodho
At that time there was one wrestling-contest champion
sakala-Jambudpe gmanigamarjadhnsu,
in the villages, towns and royal cities in the whole of the Rose-Apple Island who,
mallayuddhe vattamne purise ptetv, jayappatto,
after throwing men in a wrestling contest, achieved success,
kamena Bodhisattassa vasananagara patv,
and by and by having arrived at the Buddha-to-be's residential town,
tasmim-pi jane ptetv, gantum-raddho.
and throwing people there, got ready to go.
Tad Bodhisatto: Mayha vasanahne esa jaya patv, gacchat, ti
Then the Buddha-to-be thinking: Having achieved success in this my place of
residence, he is going,
tattha nagaramaalam-gamma, appoetv gaccha,
119
coming right there to the town centre, and slapping his arms,
May saddhi yujjhitv, gacch. ti
said: Come, after fighting with me, you can go.
So hasitv: Aha mahante purise ptesi!
After laughing: I have thrown huge men!
Aya rassadhtuko vmanako,
This dwarf, who is short by nature,
119
This rare verb may means clapping his hands, but it occurs in other places in connection
with wrestling, and may have been a way of brandishing one's strength.
120
121
122
SHB, PTS: nisedhayi; restrained, which doesn't seem strong enough. The word nihehayi
seems only to occur here and in parallel passages, I translate it as an emphatic of hehayi,
which makes sense contextually.
[Atisro]
[12. Dysentry]
Dvdasamapahe, atisro ti lohitapakkhandik virecana.
In the twelth enquiry, (called) dysentry, (we hear about him) purging bloody
dysentry.
Atte kira Bodhisatto gahapatikule nibbatto,
In the past, it seems, the Buddha-to-be was reborn in a householder's family,
vejjakammena jvika kappesi.123
and earned his living through medical treatment.
So eka sehiputta rogena pita tikicchanto
One day while treating a merchant's son who was oppressed by disease
bhesajja katv tikicchitv,
having given medicine and cured him,
tassa deyyadhammadne pamdam-gamma,
because (the patient) was heedless in giving a gift to him,124
apara osadha datv, vamanavirecana aksi.
he gave him another medicine, and made him vomit.
Sehi bahudhana adsi.
(Then) the merchant gave him a great deal of wealth.
So tena kammavipkena,
Through that deed and its result,
nibbattanibbattabhave lohitapakkhandikbdhena virecito ahosi.
he purged with the affliction of bloody dysentry in rebirth after rebirth.
Imasmim-pi pacchimattabhve, Parinibbnasamaye,
Also in this his last state of existence, near the time he attained Final
125
Emancipation,
123
SHB, PTS: vejjakamme cheko; so (SHB omits) vejjakammena jvika kappesi; was clever in
medical treatment; and (he) earned his living through medical treatment.
124
It seems doctors in those times didn't have a fixed price, but accepted donations; in the
Ayurveda tradition in Sri Lanka to this day the same practice prevails.
125
See the Discourse about the Great Emancipation (DN 16), especially the opening of the
fourth section for the canonical story.
126
130
SHB, PTS: pure si; when he was (a physician) before, but we would expect the Buddha to
be speaking in the first person.
131
Heh normally means from underneath, from below, but here it must mean from the
beginning.
132
133
Nainikjtakavaan (J 526)
The Explanation of the Nainik Story
edited and translated by
nandajoti Bhikkhu
(August 2010)
Introduction
The present text has been established through a comparison of the following editions:
The variant readings between the texts are numerous, but, for the most part, trivial. I
have attempted to give in the notes a summary of the difference and where such was
necessary an alternative translation. This at least gives the student some idea of the
significance of the alternatives.
In choosing the readings I have been guided by the grammar, the meaning, the metre
and internal consistency, as these are the best guides, even though they are not
infallible. It is always possible that a sentence which we believe to be ungrammatical
is correct on the basis of the principle of lectio difficilior. But that also is by no
means an infallible guide, and in the end an editor has to make his choice.
The text itself can be analysed in different ways: there is the story of the present,
which acts as the reason for the Buddha telling the story of the past, which is the
main part, and then there is the conclusion, in which the two sections are related to
each other.
Another way would be to divide it into the verses, the word analysis, and the prose
story sections. If we take the latter it seems to me we are dealing with two distinct
strata, the verses being the oldest, and their analysis and the prose story being the
younger. The reason for this is that the verses were never translated from the Pi in
the first place but were preserved in the original language.
The prose, on the other hand, was translated first into Sinhala and then back into Pi
in the 5th century, apparently by Bhadanta Buddhaghosa, who is traditionally held to
have made the final rescension of the Jtaka commentary; and the word analysis,
2
which would have been necessary to preserve their meaning is also younger in diction
and style, as we can see when it occasionally breaks into a prose paraphrase of the
verses.
I have rearranged the material somewhat is this edition, so that the word analysis
follows each of the verses it refers to, only occasionally taking two verses at a time.
In the original they follow the whole verse section they refer to, which in the case of
the boy's praise of the girl amounts to 25 verses, and therefore separates the analysis
from the verses to such an extent they become remote and peripheral.
Here I have integrated them with the material they are referring to as it gives the
student a much better idea of how the commentators explained the often difficult
verses. It is also easier to see why certain readings have been preferred over others. I
have clearly marked the different sections though by greying out the word analysis,
while the prose story and the verse it supports are coloured as normal.
The commentator employs a number of devices to explain his text: sometimes he
simply gives an alternative and better known form of the same word; sometimes he
explains one word by another, as in our dictionaries; sometimes he resorts to
paraphrase, especially when the import of the verse is not at all clear.
The verse itself is limpid and for the most part well written, though like all the verse
in the texts it has its fair share of obscurities. The metre appears to me to be unusual
in the Siloka verses in that it allows light syllables in 2nd and 3rd positions, but apart
from that is the quite normal mix of Siloka and Tuhubha, with the latter sprinkled
with Jagat lines as we regularly find elsewhere.
***
The story is an interesting, if highly improbable, fable: a sage lives alone in the
Himlayas, there is semen in the urine he passes, and a deer who happens to eat the
grass in that place gets pregnant from it. A human boy is later born to the deer and
he is brought up in complete seclusion from mankind, and most importantly, from
womankind.
The boy's ascetic power becomes so great that Sakka in his heaven is worried by it
and causes a drought to occur in the country and blames it on the boy. He then
convinces the King to send his daughter to seduce him and to break his power. The
King and his daughter accept Sakka's reasoning and in good faith - and for the
benefit of the country - agree to the plot.
The girl dresses up as an ascetic and while the Father (the Bodhisatta) is away
gathering roots and fruits in the forest, she manages to seduce the boy, who has never
seen a woman before, though she does so with a completely unbelievable story.
Through their revelling the boy does indeed loose his powers, the girl then makes off,
and when his Father returns the boy who has become infatuated with his new friend,
tells him all about it, only to be instructed and rebuked by his Father, and repent his
actions.
3
What happens next seems not to have interested the story-teller as, apart from the
fate of the boy, who regains his former powers, he doesn't inform us. Once the boy
had his powers back Sakka's seat must have glowed again, but whether he let it be, or
stood up for a lifetime is not revealed.
It is interesting to note that this is not the only story of Isisiga that appears in the
Jtakas, there is another, and somewhat similar, story just a few pages before, and
which is referred to in our story. That is Jtaka 523, the Alambusjtaka, but there
Sakka chooses a heavenly nymph to seduce the ascetic.
The outcome is the same, the sage is seduced, repents and Sakka is thwarted, but for
some reason he does not seem upset, in fact he grants a boon to the seductress. The
stories are, of course, in neither case, to be taken seriously, it is not in the logic of
their events, but in their telling, that the story-teller has won his friends.
The story also appears in the Mahvastu (Jones' translation pp. 139-147), but
Ekaga, as he is known there, is the Bodhisattva, and Nalin is Yaodhar in an
earlier existence. There is a variation in the story as without his knowing it, Ekaga
is married to the girl and has to take up his responsibilities, eventually becoming the
King and having 32 children.
The story also appears in the Mahvastu (Jones' translation pp. 139-147), but
Ekaga, as he is known there, is the Bodhisattva, and Nalin is Yaodhar in an
earlier existence. There is a variation in the story as without his knowing it, Ekaga
is married to the girl and has to take up his responsibilities, eventually becoming the
King and having 32 children.
The story is also known to the Hindu epics the Rmyaa and the Mahbhrata, with
many further variations. In the former Ekaga was the chief priest when the king
Dasaratha performed a sacrifice in order to gain children, and as the consequence
there were born Rma, Bhrata, and the twins Lakmana and atrughna!
Because of its sexual content the Pi version of the story has never been translated in
full before.
nandajoti Bhikkhu
August 2010
Nainikjtakavaan1 (J 526)
The Explanation of the Nainik Story
[The Occasion]
Uayhate2 janapado. ti
The country is dried up.3
Ida Satth Jetavane viharanto4
Now while the Teacher was living in Jeta's Wood
5
SHB has no heading but writes Nainikjtaka as the end-title; PTS writes: Nainikjtaka,
with variant spelling and omitting -vaan. Thai writes: Nainikjtaka, with variant
spelling and omitting -vaan. ChS: Niinikjtakavaan; ChS always writes Niinik.
2
ChS, Thai: Uddayhate; and similarly throughout.
3
The Commentary on the Jtakas always begin by quoting a line from the first verse to be
explained.
4
PTS abbreviates excessively, here it writes, e.g. Ida S. j. v., and in many other places
similarly throughout when there is stock text. This makes comparison very difficult without
searching out the root texts, and I have not done it here.
5
PTS: -dutiyika-.
6
Lit: former second.
7
SHB, Thai: patto' s.
8
Lit: produced, brought up, fetched, figuratively it is used in these contexts to mean he
recited or told a story about the past.
SHB, Thai: -pp-; but there is no reason for the gemination, same when the word recurrs
below.
10
Himavanta means possessed of snows; Himlaya means the region of snow; they both refer
to the same mountainous area around the north of India.
11
From here to the naming below is summarised in the original thus: Alambusjtake
vuttanaye neva [PTS: vuttanayen' eva] ta paicca ek mig [PTS: mig] gabbha
pailabhitv putta vijyi, Isisigo tvevassa nma ahosi; as was said in the account
given in the Alambusjtaka [J 523] one deer, after becoming pregnant gave birth to
a son, and he was named Isisiga. I have expanded it by bringing in the story from
that Jtaka, which continues up and till the naming of the boy below.
12
Thai: Pvi.
Thai omits: tattheva tia khditv.
14
Thai: -g-.
13
20
15
24
ChS: avassantatt.
The word deva in Pi carries a number of meanings: a god or deity, the sky, a rain cloud, a
king. Here they are asking the King (Deva) to make the sky (deva) rain.
26
SHB omits: vassa; PTS omits: pi vassa.
27
Thai: aharattikasamaye.
28
PTS: vehsa, sometimes the accusative is used with locative sense.
29
PTS: rajje; more or less the same meaning.
25
ghoratapo paramadhitindriyo.
who has awful power and the faculty of the greatest resolve.
So nibaddha33 deve vassante, kujjhitv ksa olokesi,
When the sky-god rains regularly, becoming angry, he glares at the sky,
tasm devo na vassat ti.
therefore the sky-god does not rain.34
35
Idnettha ki ktabban?-ti
But now what is to be done in this case?
Tassa tape bhinne devo vassissat ti.36
When his power is broken, the sky-god will rain.
Ko panassa tapa bhinditu samattho? ti
But who is able to break his power?
Dht pana te,37 Mahrja, Nainik38 samatth.
Your daughter, Great King, Nainik is able.
30
39
PTS: pakkositv; same meaning, text uses causative form as in the text just below.
ChS: bhindh ti, alternative form of the imperative.
41
Thai: anussetv, alternative spelling for the absolutive.
42
All texts: ehi; we should read -- m.c. to avoid two light syllables in 2nd and 3rd positions.
43
BJT: Nalinike; and similarly throughout: other instances will not be noted.
44
Both the King and the daughter are seen to be acting in good faith in order to save the
Kingdom, so this is by no means a simple seduction story.
45
SHB: mnehi = me nehi.
46
ChS: bhindh; alternative form of the imperative.
40
47
54
Thai: akilamn.
SHB, Thai: ca.
56
Thai omits pi.
57
PTS omits: ta dya, and reads gantv instead of patv.
58
PTS: nivsetv; set up [camp], but beings ministers they would have had it done for them.
59
ChS: vanacarakena adesitena, splitting the compound.
60
PTS: assamasampa; near to his ashram.
61
ChS: nivspetv; after staying behind.
55
63
64
65
69
Kadaldhajapao, bhujparivrito,
Marked by the sign of the plantain, surrounded by the Himlayan birch,70
Eso padissati rammo Isisigassa assamo. [5]
Here is seen Isisiga's delightful hermitage.
Eso aggissa sakhto eso dhmo padissati,
Here is seen the smoke of what is reckoned a fire,
Mae no aggi hpeti, Isisigo mahiddhiko. ti [6]
I think (it is) emitted now from the very powerful Isisiga's (sacred) fire.
71
bhujiparivrito ti bhujapattavanaparikkhitto.
Surrounded by the Himlayan birch means encircled by a wood of willow trees.
73
74
62
PTS: Vanacarak, plural, but only one has been mentioned in the story.
SHB, Thai: Vanacarak saya assamapada.
64
SHB, ChS, Thai: agantv; having gone to.
65
ChS: dassanahne; lovely place.
66
PTS: dassetv; having seen [it].
67
SHB, PTS, Thai: vadisu, plural form to go with vanacarak above, but it means they must
have spoken the verses together, another reason for preferring the singular.
68
PTS, Thai: Kadali-; giving two light syllables in 2nd and 3rd position, against the metre.
69
ChS, Thai: Kadalidhajapao bhujiparivrito; -- in both places is m.c. to avoid 2 lights
in 2nd and 3rd positions. PTS reads: Kadali- and -vrao, both here and below,
70
The bhrja or bhojpatr, which is also known in English as the Himalayan birch or
Jacquemon tree, Betula utilis D.Don.
71
SHB, Thai unnecessarily insert: kadalidhajapao ti here.
72
SHB, Thai: bhuji-, curled (leaves), which robs it of meaning.
73
PTS: ena; [reckoned] by his knowledge.
74
PTS: paccakkhato; Thai: paccakkhakato?
63
76
79
83
75
PTS: na, which unfortunately reverses the meaning; context confirms that no here must be
affirmative not negative, though it can mean either.
76
PTS: mae; same meaning.
77
SHB, Thai: velyam-eva, with confirming particle.
78
Thai: suvaacrake, locative, in a golden bark robe.
79
SHB: -prupaa; there is often a variation between -n- and -- in the Sinhalese texts.
80
SHB: citra- = same word, different spelling; ChS, Thai: -geuka = different word, same
meaning; ChS and Thai write like this throughout, further cases will not be noted.
81
PTS: pavesetv; having entered [the ashram], which makes no sense when she is next said
to be outside it.
82
Thai: ka kant, although the repetition seems unnecessary perhaps we could translate:
playing a game.
83
ChS: cakama-, alternative form.
89
pkani mukhahatthdni.
the common parts like the mouth, hands and so on.
Abrav ti so kira paaslya hatv, cintesi:
He said means it seems that after standing by the leaf-hut, he thought:
84
93
91
99
101
105
106
100
SHB, Thai omits: rukkha, which would seem to be necessary to give context.
PTS places: gtham-ha after the verses.
102
PTS, ChS: mama, alternative form.
103
The name of a mountain in the Himlayas, the exact location of which is unclear; the
name means intoxicating with its fragrance.
104
PTS, ChS: Bahavo, [there are] many [trees].
105
PTS: assamasampe; compounding the words.
106
PTS: sandhikaro.
107
PTS: mus.
108
PTS: pana.
109
PTS places: gtham-ha after the verse.
110
All texts thus. We need to read: et, to avoid light syllables in 2nd and 3rd positions.
101
111
PTS, ChS: bhujat, with nearly the same meaning, but elsewhere khdati is used for
eating roots and fruits.
112
PTS: bhujatu.
113
SHB, PTS add: Kin-te idan-ti before tass, as though it is the word analysis explaining
the next verse.
114
ChS: kahattharae, which doesn't give the expected meaning.
115
SHB: -p-, but gemination is warranted here.
116
Thai: disvna, alternative form.
117
ChS: vao, [this is] beautiful.
Ki te ida runam-antarasmi,
What is this in between your thighs
Supicchita kaha-r-ivappaksati,
It appears so dark and slippery,
Akkhhi me pucchito etam-attha,
Declare to me that which I ask about,
121
suphusita sippimukhasahna.
it was well-oiled, formed like the mouth of an oyster.
Subhalakkhaena hi asamanngatya, ta hna vadhtuka hoti,
Being unendowed with the sign of beautiful, that place had the nature of a pit,
samanngatya abbhunnata, sippipuamukhasahna.
(but) when held up, it had an opening formed like the mouth of an oyster.
Kaha-r-ivappaksat ti ubhosu passesu kaka viya khyati.
It appears so dark means it seemed to be black on both sides.
Kose nu te uttamaga pavihan?-ti
Why is it your genitals enter into a cavity?
tava uttamaga ligasahna na payati,
your genitals do not appear to have the form of a penis,
ki nu ta tava sarrasakhte kose pavihan?-ti pucchati.
he asks: why is it your body (part) enters into a sheath?
118
Thai: kin-te ida tava rnam-antara, same meaning, but Jagat metre.
This may also mean: at the time of intercourse, but discussion of intercourse seems
premature here.
120
SHB, PTS: suphassita, it is pleasant to the touch; but it doesn't appear he has touched it
yet. PED: [su-]picchita well polished, shiny, slippery J v.197 (cp. Sk. picchala?). SED:
picchala - mfn. slimy, slippery, smeary.
121
ChS, Thai: sippipuamukhasahna; having an opening formed like the hollow mouth of
an oyster.
119
122
Thai: Asdayi, here and below, but the verb is sdeti, and therefore requires the long
syllable.
123
We need to read: accha', m.c. as the heavy syllable in 6th position is normally avoided.
124
ChS: sahasjjhapatto, which violates the two-morae rule.
125
PTS omits; ChS: mama, incorrect form.
126
ChS: potevt? Maybe given as an alternative form of the absolutive, but I cannot find the
form in the Dictionaries.
127
SHB: ti; adding an unwanted quotation marker; Thai: imasmi yeva hne vao jto ti,
adding also an emphatic.
130
Svyan-ti so aya, tato pahya mayha vao khajjati ceva kau-ca karoti,
This means this (analysing the compound), and because of this my wound is itching and also
is an irritation,
131
Paho ti pahu,
samattho.
Able means able (alternative form), capable.
Brhmaatthan-ti Bhava may ycito ima brhmaassa attha karotu,
Good thing for a brhmaa means good Sir, being asked by me do this good thing for a
brhmaa,
133
134
128
PTS: Kurute.
Here I begin interweaving the word analysis with the verse it belongs to as it is very
remote otherwise, especially in the long strings of verses that follow later.
130
ChS: kauva-ca.
131
PTS: cha; SHB, Thai: kho 'ha.
132
PTS: pah; Thai omits pahu.
133
Thai adds: mbhavissa (=m abhavissa), do not let it be.
134
PTS: har; different form of the imperative.
135
PTS: vo, enclitic having the same meaning.
129
Pakkagandho
ti thoka duggandho.
Smells like it's decaying means a little bad-smelling.
Kasyayogan-ti aha keci rukkhakasye gahetv,
Remedial decoction means having got some tree-decoction,
138
139
Na mantayog na kasyayog,
Not through a charm-remedy, or a remedial decoction,
Na osadh Brahmacr kamanti,
Nor through medicine, Holy One, will (the itch) go away,
136
PTS reads: pannagandho, [fresh and] bad-smelling, here and below; ChS: vaagandho;
smelly wound; Thai: mahpi ca; it is big, fresh and smells like its decaying. The metre is
then Jagat.
137
ChS: Vaagandho.
138
Thai: eta; that.
139
PTS, ChS: karomi, I make; perhaps using the present tense with near future meaning.
140
BJT: kici; [or] some [remedial decoction]. This would require the metre pausing at the
5th and restarting from the same syllable.
142
145
anekavra katehi pi
tehi etassa phsukabhvo
na bhtapubbo.
after doing that many times before it was still not comfortable.
Ya pana te eta mudu agajta tena ghaiyamnasseva tassa kau
But through rubbing gently with your organ it will not itch,
146
na hoti,
147
tasm
tena vinehi kaun-ti.
therefore please remove the itch with that.
148
141
155
150
158
Tl ca ml ca phal ca mettha,167
There are Palmyra and roots and fruits for me there,
168
171
165
Pahtam-etth ti nnrukkhaphal
ca rukkhavalliml ca paht ettha.
Abundant
are there means various and abundant fruit trees and vine tree roots are there.
174
175
172
Tato s cintesi:
Because of that she thought:
181
180
181
182
188
188
Na hpito ti na jalito.
Not attended means not light.
Bhinnn ti pubbe tay mamgamanavelya kahni uddhaneva honti.
Broken... means formerly you have collected firewood during the time I was coming.
201
203
196
208
hoti.
209
205
214
Amassujto apurava,
Being beardless and youthful,
dhrarpa-ca panassa kahe,
On his neck was (something) shaped (like) our support (bowl),
219
sandhya vadati.
Ga ti thane sandhyha.
Bumps is said in regard to her breasts.
Ure sujt ti uramhi sujt, urato ti pi pho.
On his blessed chest means on his blessed chest (different form), from his (chest) is another
reading.
218
Kucitagg ti shakuala
sandhya vadati.
226
Curled tips is said in reference to her lion's earrings.
227
228
mucati.
224
imin maisuvaapavarajatamayni
cattri piandhanni dasseti.
that he saw four ornaments made from [blue] crystal, [yellow] gold, [red] coral and [white]
silver.
T sasare ti tni piandhanni
Which flew about means those ornaments
234
235
236
244
Mekhalan-ti mekhala,
ayam-eva v
pho;
Girdle means girdle (alternative spelling), this is indeed another reading;
245
233
Akhlakni ca avaakni,
Without thistles and without stalks,249
250
246
PTS: vkacra katv; having made a bark dress [we wear (it)].
PTS: cra.
248
Thai: akhilakni, against the metre.
249
Both of these words are obscure and therefore the meaning is unclear. PED (s.v. vaa):
avaa (of thana, the breast of a woman) not on a stalk (i. e. well-formed, plump).
250
BJT, SHB: nbhy.
251
ChS, Thai: niccaka; PTS: Avighait nicca kii; the meaning doesn't change, but we
would have to allow for a resolved syllable in 1st position, and a heavy 6th, which is
normally avoided. Repeated in the word analysis.
252
SHB: avkni nibbasani; without bark and cast-off clothes; ChS: atacni nippani;
without bark and leaves; Thai: apkni nibbani; I cannot find an entry for either word in
the Dictionaries.
253
PTS: nibaddhni; same meaning; Thai: bandhni, Thai always writes bandh- with this
word, other instances will not be noticed.
247
256
Ha
Tt ti ambho
Tta.
Dear Father means dear Father.
Ki rukkhaphalni tn ti tni tassa mavassa suttruhni kaiya baddhni
The fruit of what tree are these means that youth's string of ornaments bound to the waist,
257
Ja ca tassa bhusadassaneyy,
His locks are very beautiful,
Parosata vellitagg sugandh,
Having more than a hundred sweet-smelling curls on top,
Dvedh siro sdhu vibhattarpo,
The two sides of his head were divided in a lovely fashion,
Aho nu kho mayha' tath jassu! [34]
Oh, that my locks might be like that!
258
Ja ti jamaalkrena baddharatanamissakakesavaiyo
sandhyha.
Locks is said in reference to the rolls of bound and bejewelled hair that were in the manner
of a circle of locks (on his head).
Vellitagg ti kucitagg.
Curls on top means wavy on top.
Dvedh siro ti tassa ssa dvedh katv,
The two sides of his head means after making the two sides on his head,
baddhna jana vasena suhu vibhattarpa.
and binding his locks he divided them in a good fashion.
Tath ti yath tassa mavassa ja tath tumhehi mama na baddh,
Like that means my locks are not bound by you in the same way as that youth's locks,
254
ChS: niccakla kyanti; they play all the time; Thai: niccakle kpenti; they are made
to play at all times.
255
PTS: Ahan Tta; but Han Tta in the text.
256
PTS, ChS: Hambho, different form of same word.
257
PTS: Maisaghni; multitude of jewels?
258
SHB: -missa-; alternative form; PTS: baddh ratana-, splitting the compound.
260
259
271
272
275
269
PTS: aggagimhesu phulla; unusually parsing either way gives the same meaning.
PTS omits: Tta, writes na etdiso.
271
PTS, ChS: netdiso, same meaning.
272
PTS omits: sarre.
273
SHB, Thai omit: so hi; we would then need to translate: which is beautiful...
274
PTS: nassa?
275
ChS: ehi, imperative?
270
277
279
Na hi nna so
skam-akhdi teh ti
Does he not eat vegetables with them? means
280
285
276
287
289
290
Bindussaro ntivissahavkyo,293
A full sound, not speaking too much,
Na nna sajjhyam-atippayutto,
Surely not applied to study (of the texts),
Icchmi kho294 ta punar-eva295 dahu,
I desire to see him again (and again),
296
297
286
303
ta susandhi suphusita,
sippipuamukhasadisa,
that fissure was pleasant to the touch, having an opening formed like the mouth of an oyster,
304
Kharapattasannibhan-ti supupphitapadumamakuasannibha.
Looking like a wet leaf means resembling the fully blossomed buds of a lotus flower.
298
Pay ti pesi.
Pressed down means pressed down (different form).
310
suvaavaarasiyo
jalanti obhsanti virocanti
ca.
rays of a golden colour, which were gleaming, glistening and illuminating.
Bh ti bh pissa mud.
Arms (etc.) means his arms were soft.
311
313
Vicitravaagulikassa
sobhare ti hatthpissa varalakkhaavicitrhi,
His beautiful round fingers were resplendent means his hands had beautiful noble marks,
pavlakurasadishi vaagulhi samanngat sobhanti.
and were endowed with round fingers, like sprouting buds, that were resplendent.
306
Akakkasago ti kacchupakdirahita-agapaccago.
Having smooth limbs means his various limbs were void of scabs and boils.
317
320
314
324
326
331
322
Khrividhan-ti,
A pole and basket (etc.) means,
333
Khiln ti khni,
ayam-eva v pho.
Callouses means wasted, this indeed is another reading.
Aya-ca te mluvapaasanthat
This rug made with creeper leaves
Vikiarp va may ca tena ca.
Is scattered all about by me and by him.
Kilantarp udake ramitv,
(Then) weary, after delighting in the water,
Punappuna paakui338 vajma. [47]
We ran back again to the leaf-hut.
332
Mluvapaasanthat vikiarpv ti
Rug made with creeper leaves
all scattered about means
Tta, aya tava mluvapaasanthat,
Father, this, your rug of creeper leaves,
340
341
342
vigatadarath
punappuna imam-eva kui pavism ti, vadati.
we quickly ran back again to this hut and we reentered, this is what is said.
Na aggihutta na pi yaatanta,
Nor offer the fire-sacrifice, nor the extended sacrifice,347
339
SHB, PTS, Thai have a very different line: Santhat ti santhro. Vikiarp c [PTS: v]
ti; but the word analysis never quotes part of a compound as the lemma, and the whole
compound is explained in what would be the next section of the word analysis if this were
correct, so I believe this must be a mistake, even if it is an old one.
340
PTS: -santhro; floor covering.
341
PTS inserts: samm.
342
SHB, Thai: samparivaantehi; and encircling.
343
PTS reads simply: Punappuna-cass ti.
344
PTS: vintadarath; I can't see any good meaning here?
345
Written like this m.c. to avoid the sandhi while fulfilling the metre.
346
BJT, SHB: yaatantra; Sanskritised form. see below; PTS, Thai: yaa' tatra, nor the
sacrifice there; possibly a corruption owing to the obscurity of the term, but it is repeated in
the word analysis.
347
SED: yaj-tantra, n. extension of a sacrifice.
351
356
348
358
BJT: dis.
PTS: yassa disya yassan-disya; showing the reading must be wrong, in fact it
appears the gloss has found its way into the text; ChS: yassa disya, same meaning.
360
BJT, PTS: Vicitrapuppha hi; beautiful flowers; Thai: vicitraphalahi; beautiful fruits, not
an epithet normally used of fruits.
361
PTS: disa; to that area.
362
ChS adds the quotation marker ti.
363
PTS: vippalpa; confused talk.
364
ChS: gthyo.
359
365
Ayam-ettha adhippyo:
Herein, this is the intention:
loke sattna mittni nma honti pi na honti pi,
in the world of beings there are some known as friends and some who are not,
tattha, yesa honti te attano tsu ca mittesu ca pema karonti.
herein, there are some of those who have love for your relatives and friends.
373
376
378
370
Thai: div; maybe we could translate: [he who does not know where to settle] by day.
I.e. one who does not know his lineage, which was the way to establish his status in
ancient India.
372
PTS: Aya hettha.
373
PTS omits: lmako.
374
This seems to be a play on Isisiga's name, which means the Seer's Horn.
375
ChS, Thai: kucchismi; alternative form of the locative.
376
Thai: kucchimhi nibbattetv; both alternative forms with no change of meaning.
377
PTS omits: attano.
378
ChS: gatahnamattam-pi; even [from what place he came].
371
382
Punappunan-ti, Tta,
mittni nma
Again and again means, Dear, what are known as friends
383
384
385
379
Thai: sandhiyanti; but the verb normally has the long vowel.
PTS: S ca metti; That friendliness that [is not met with].
381
PTS: tni; those [friends].
382
SHB, Thai: mitt, alternative form of the plural.
383
PTS: punappuna.
384
Thai: sevanena saddhi; and associating together with.
385
PTS omits: ghayanti; Thai: sandhiyanti ghaiyanti.
386
PTS: S ca metti ti s eva metti; compare text.
387
BJT, SHB, Thai: sallapi, here and in the next verse, but that is an aorist and the word
analysis paraphrases with the future tense.
388
ChS: pahissati, also in the word analysis, probably an alternative form, but I can't find it
in the Dictionaries.
380
389
SHB, Thai: dakkhissasi, alternative form of the future tense - it would appear to be a
double form as the verb dakkhati is already future.
390
ChS: nipphannasassa; omit well.
391
PTS: pahressas; this suggests a verb pahreti, but no such verb is listed in the
Dictionaries.
392
PTS: punappi, here and below, unusual sandhi formation; SHB, Thai: punapi, here and
below, against the metre.
393
PTS: pahassasi; be laughed at?
394
PTS: tassati; the Holy life is fearful?
397
395
SHB: yakkhii-; showing the n/ alternation in the Sinhalese texts; same again below.
Thai: tdisabhta.
397
Thai: nassasi, aorist, was destroyed. PTS reads nassati here, but tassati in the verse.
398
ChS omits: eva.
396
399
PTS: jhna; but it would seem necessary to include the abhis here too.
ChS: aham-eva ahosin-ti.
401
SHB, PTS: Nainijtaka; ChS: Niinikjtakavaan Pathama; Thai: Niinikjtaka
Nihita Pathama.
400
Kulajtakanidna
The Introduction to the
Story of the Cuckoo
nandajoti Bhikkhu
Introduction
Although the story recorded here is not found in the Pi Canon, nor to my
knowldege, anywhere in the Canonical texts of the other schools, it has a certain
verisimilitude that gives it some authenticity. At the very least it is hard to think that
it has been made up by fablers.
It is found in several places in the Pi Commentarial texts. It forms the basis for the
Story of the Cuckoo, which is what is translated here; then it is told in more or less
the same words as the Introduction to the Mahsamayasutta of the Dghanikya (also
in the Commentary to a shorter version of that Discourse found in Sagthavagga, SN
1.37); and in abbreviated form in the Dhammapada Commentary to verse 197, which
opens the Sukhavagga.
The story, which is of resource shortages is, in our days, very topical. There is a river
dividing two clans, one of whom is the Buddhas own Skiyan clan. The supply of
water from the river is drying up at the end of the Hot Season, and the two clans,
who normally have enough to share the water, start to argue and want to keep all the
remaining water for themselves alone.
The Buddha sees what is happening and out of compassion decides to go and tell
some moral stories to the potential protagonists, pointing out the disastrous
consequences of conflict and the benefits of harmony. Although the two sides are
angry with each other as soon as they see the Buddha they give up the fight; and
after he has instructed them they are even more convinced and offer their sons up to
the Sangha.
It wouldnt be hard to substitute oil for water, and nations for clans and we
would have a turned an old tale into a modern drama. One of the main morals of the
story, and one that cuts deep, is that water is never worth more than blood; and nor is
oil, of course, a lesson that would be well-learned if it were applied today.
nandajoti Bhikkhu
August 2010
These were two clans (gotta) in North-East India, who had established themselves just under
the Himlayan mountains on the border of what is now Nepal.
2
This exact meaning is not given in PED., which says: shutting off, barring out, withstanding;
nt. hindrance, obstruction, bar.
3
This normally falls in June, which is towards the end of the dry season in northern India.
4
Locative absolutive construction.
This is referring to their mythical origins; in the reply below the Skiyans return the insult
in a similar way by referring to the supposed origins of the Koliyans.
These are rolls of cloth placed on the heads upon which are carried pots and the like.
J 475; which tree this is is unclear, according to F&F it may be the Gardenia turgida tree;
PED identifies it as a Dalbergia. I summarise the story below, but nothing in the comm.
would lead us to believe the foes fought for an aeon.
This is a hard-skinned fruit (from the tree Aegle marmelos), that would make a fair noise
when it dropped.
10
Laukikajtaka, J 357.
11
Rukkhadhammajtaka, J 74.
There are three Vaakajtaka in our present text, Nos. 35, 118 and 394, but this is
identified by the sub-commentary as being J 33, which is known to us as
Sammodamnajtaka.
13
Only the first 5 of 20 verses are translated here.
14
The dart of craving.
15
Comm: sink into the four floods.
[The Occasion]
...bhikkh piaptapaikkant,
...(amongst) the monks, after returning from the alms-round,
syanhasamaye Dhammasabhya sannisinn,
in the evening time, while sitting in the Dhamma Hall,
katha samuhpesu:
this conversion arose:
Aho Buddhna mahnubhvo!
Indeed, the Buddhas are very powerful!
Aho Satthari devamanussna pasdo!
Indeed gods and men have faith in the Teacher!
Gagya nma orato ca prato ca ahayojane magge,
Both on this side and the other side of the Ganges along a pathway for eight leagues,
Buddhagatena pasdena,
because of gaining faith in the Awakened One,
Rjhi samatala bhmi katv,
after the ground was made smooth by the Kings,
vluk oki, jaumattena odhin nnvani pupphni santhatni,
sand was scattered, and various coloured flowers were strewn about knee-deep,
Gagya udaka Ngnubhvena pacavaehi padumehi sachanna,
through the power of the Ngas the waters of the Ganges were covered with lotuses
of five colours,
yva Akanihabhavan chatttichattni usspitni,
as far as the dwelling place of the Highest of the High Divinities5 parasols upon
parasols were raised on high,
sakalacakkavagabbha eklakra ekussava viya jtan-ti.
the inside of the whole universe became like one great ornament and festival.
Satth gantv: Kyanuttha, bhikkhave, etarahi kathya sannisinn? ti
pucchitv,
After the Teacher came and asked: What is the talk about, monks, amongst those
who have assembled together at present?
Lit: the mantras; the verses of the Vedas, or ancient Hindu texts, is what it means.
Lit: Lion's oil, but it is unclear whether this means the oil was taken from Lions, or whether
it just indicated its preciosity.
8
The name means the Seer's Park, it is just outside Bras, where the Buddha gave his first
teaching.
10
As many times happens the story hardly fits in with the verse; the story tells of someone
who did a small deed and got a great reward, whereas the verse is about someone who gave
up a little in order to gain a greater good.
The Buddha-Carita,
or The Life of Buddha
by Avaghoa
edited and translated by
Edward B. Cowell
Preface
The text and translation of Buddhacarita presented here is for the most part that
printed in The Buddhacarita or Life of Buddha by Avaghoa, which was edited and
translated by Professor Edward B. Cowell (first published in 1894 [text] & 1895
[translation], reprinted together New Delhi, 1977). The readings and translation have
been supplemented by E.H. Johnsons text and translation entitled Avaghoas
Buddhacarita or Acts of the Buddha (first published in Lahore, 1936; reprinted Delhi,
1995).
The Sanskrit text has been made from a database prepared by Peter Schreiner in
February 1990, which contained the pausa form of both Cowells and Johnsons texts
in ASCII format, which I have converted to normal diacritics (the diactrical system
employed is described below). I hope at a later date to prepare a text with the pausa
form analysis included, which will be a help to students studying the text.
The text and translation presented here represents the first fourteen chapters of
Avaghoas text, with the beginning supplemented by the spurious verses found at
translation (only) from the Tibetan and Chinese sources to round off Chapter
Fourteen. Major discrepencies between the two editions have been noted and
occasionally supplementary material from Johnsons edition has been included.
I have entered Cowells notes to the translation, as they often provide interesting
cross references, and I have also prepared his Introduction to the translation of the
text. I have not entered his notes to the text though, as I hope at a later date to be
able to make a full comparison with Johnsons edition.
The text itself has been presented with a metrical analysis elsewhere on this website,
and an English only version of the translation, which contains the translation of
which is omitted here as it throws no light on Avaghoas original work.
The system of transliteration of Eastern scripts that was used in the Sacred Books of
the East was later felt to have a number of disadvantages to it, and went out of
fashion after the series was completed. Therefore in preparing this book for
electronic publication I have taken the opportunity to update the presentation in this
regard to a standard which is most commonly in use, and is in agreement with the
other texts used on this website.
nandajoti Bhikkhu
August 2005
Introduction
The Sanskrit text of the Buddha-carita was published at the beginning of last year
[i.e 1893] in the Anecdota Oxoniensia, and the following English translation is now
included in the series Sacred Books of the East. It is an early Sanskrit poem written
in India on the legendary history of Buddha, and therefore contains much that is of
interest for the history of Buddhism, besides its special importance as illustarating
the early history of classical Sanskrit literature.
It is ascribed to Avaghoa; and although there were several writers who bore that
name, it seems most probable that our author was the contemparary and spiritual
advisor of Kanika in the first century of our era. Hiouen Thsang, who left India in
A. D. 645, mentions him with Deva, Ngrjuna, and Kumralabdha, as the four suns
which illumine the world;1 but our fullest account is given by I-tsing, who visited
India in 673. He states that Avaghoa was an ancient author who composed the
Alakra-stra and the Buddha-carita-kvya, the latter work being of course the
present poem. Besides these two works he also composed the hymns in honour of
Buddha and the three holy beings Amitbha, Avalokitevara, and Mahsthma,
which were chanted at the evening service of the monasteries. In the five countries
of India and in the countries of the Southern ocean they recite these poems, because
they express a store of ideas and meaning in a few words.2 A solitary stanza (VIII,
13) is quoted from the Buddha-carita in Ryamukuas commentary on the
Amarakoa I, i. 1, 2, and also by Ujjvaladatta in his commentary on the Udi-stras
I, 156; and five stanzas are quoted as from Avaghoa in Vallabhadevas
Subhitvali, which bear a great resemblance to his style, though they are not found
in the extant portion of this poem.3
4
The Buddha-carita was translated into Chinese by Dharmaraka in the fifth century,
and a translation of this was published by the Rev. S. Beal in the present series [of
the Sacred Books of the East]; it was also translated into Tibetan in the seventh or
eighth century. The Tibetan as well as the Chinese version consists of twenty-eighth
chapters, and carries down the life of Buddha to his entrance into Nirva and the
subsequent division of the sacred relics. The Tibetan version appears to be much
closer to the original Sanskrit than the Chinese; in fact from its verbal accuracy we
can often reproduce the exact words of the original, since certain Sanskrit words are
always represented by the same Tibetan equivalents, as for instance, the prepositions
prefixed to verbal roots. I may here express an earnest hope that we may ere long
have an edition and translation of the Tibetan version, if some scholar can be found
to complete Dr. Wendzels unfinished labour. He had devoted much time and thought
to the work; I consulted him in several of my difficulties, and it is from him that I
derived all my information about the Tibetan renderings. This Tibetan version
1
5
promises to be of great help in restoring the many corrupt readings which still
remain in our faulty Nepalese MSS.
Only thriteen books of the Sanskrit poem claim to be Avaghoas composition; the
last four books are an attempt by a modern Nepalese author to supply the loss of the
original. He tells us this honestly in the colophon, having searched for them
everywhere and not found them, four cantos have been made by m
the fourteenth, fifteenth, sixteenth, and seventeenth. He adds the date 950 of the
Nepalese era, corresponding to 1830 a. d.; and we have no difficulty in idendifying
the author. Rjendrall Mitra in his Nepalese Buddhist Literature mentions
probably the father of the old pait of the Residency at Kmu, Guananda,
whose son Indrnanda holds the office at present. Dr. D. Wright informs me that the
family seem to have been the recognised historians of the country, and keepers of the
MS. treasures of sundray temples. The four books are included in this translation as
an interesting literary curiosity. The first portion of the fourteenth book agrees
partly with the Tibetan and Chinese, and Am
imperfect copy of this portion of the original; but after that his account is quite
independent, and has no relation to the two versions.
In my preface to the edition of the Sanskrit text I have tried to show that
Avaghoas poem appears to have exercised an important influence on the
succeeding poets of the classical period in India. When we compare the descriptions
in the seventh book of the Raghuvasa of the ladies of the city crowding to see
prince Aja as he passes by from the Svayavara where the princess Bhojy has
chosen him as her husband, with the episode in the third book of the Buddha-carita
(lokas 13-24); or the descriptions of Kmas assault on iva in the Kumrasambhava
with that of Mras temptation of Buddha in the thirteenth book, we can hardly fail
to trace some connection. There is a similar resemblance between the description in
the fifth book of the Rmyaa, where the monkey Hanumat enters Rvaas palace
by night, and sees his wives asleep in the seraglio and their various unconscious
attitudes, and in the description in the fifth book of the present poem where Buddha
on the night of his leaving his home for ever sees the same unconscious sight in his
own palace. Nor may we forget that in the Rmyaa the description is introduced as
an ornamental episode; in the Buddhist poem it an essential elelment in the story, as
it supplies the final impulse which stirs the Bodhisattva to make his escape from the
world. These different descriptions became afterwards commonplaces in Sanskrit
poetry, like the catalogue of the ships in Greek or Roman epics; but they may very
well have originated in connection with definite incidents in the Buddhist sacred
legend.
The Sanskrit MSS. of Nepal are always negligently transcribed and abound with
corrupt passages, which it is often very difficult to detect and restore. My printed
text leaves many obscure lines which will have to be cleared up hereafter by more
skilful emendations. I have given in the notes to the translation some further
emendations of my own, and I have also added several happy conjectures which
continental scholars have kindly suggested to me by letter; and I gladly take this
6
opportunity of adding in a foot-note some of which I received too late to insert in
their proper places.1
I have endeavoured to make my translation intelligible to the English reader, but
many of the verses in the original are very obscure. Avaghoa employs all the
resources of Hindu rhetoric (as we might well expect if I-tsing is right in ascribing to
him an alakra-stra), and it is often difficult to follow his subtil turns of thought
and remote allusions; but many passages no doubt owe their present obscurity to
undetected mistakes in the text of our MSS. In the absence of any commentary
(except so far as the diffuse Chinese translation and occasional reference to the
Tibetan have supplied the want) I have necessarily been left to my own resources,
and I cannot fail to have sometimes missed my authors meaning.
Prulabhye phale mohd udbhur iva vmana;
but I have tried to do my best, and no one will welcome more cordially any light
which others may throw on the passages I have misunderstood.
The edition of the original text was dedicated to my old friend Professor F. Max
Mller, and it is sincere gratification to me that this translation will appear in the
same volume with similar translations from his pen.
E. B. C.
Cambridge:
Feb 1, 1894.
Dr. von Boehtlingk suggests sauj vicacra in VIII, 3, and vilambakeyo in VIII, 21, two
certain emendations. Professor Kielhorn would read nabhasy eva in XIII, 47 for nayaty
eva, and
in XIII, 50. Professor Bhler would read priyatanayas
tanayasya in I, 87, and na tatyja ca in IV, 80.
Book I: [Bhagavatprasti]
[The Birth of the Holy One]1
riya pa
nudannidgha jitacrucadram sa vadyate rhanniha yasya nopam ||
1.1*2
1. That Arhat is here saluted, who has no counterpart, who, as bestowing the
supreme happiness, surpasses (Brahman) the Creator, who, as driving away
darkness, vanquishes the sun, and, as dispelling all burning heat, surpasses the
beautiful moon.
sdvilonnatasnulakmy payodapaktyeva partaprvam |
udagradhiya gagae vagha pura mahare kapilasya vastu || 1.2*
2. There was a city, the dwelling-place3 of the great saint Kapila, having its sides
surrounded by the beauty of a lofty broad table-land as by a line of clouds, and itself,
4
with its high-soaring palaces, immersed in the sky.
sitonnateneva nayena h
bhramdupetn vahadabuvhn sabhvan v saphalcakra || 1.3*
3. By its pure and lofty system of government it, as it were, stole the splendour of the
clouds of Mount Kailsa, and while it bore the clouds which came to it through a
mistake, it fulfilled the imagination which had led them thither.5
ratnaprabhodbhsini yatra lebhe tamo na dridryamivvakam |
4. In that city, shining with the splendour of gems, darkness like poverty could find
no place; prosperity shone resplendently, as with a smile, from the joy of dwelling
with such surpassingly excellent citizens.
yadvediktoraasihakarairatnairdadhna prativeama obhm |
mnamanyatspardh svagehairmitha eva cakre || 1.5*
5. With its festive arbours, its arched gateways and pinnacles,6 it was radiant with
jewels in every dwelling; and unable to find any other rival in the world, it could
only feel emulation with its own houses.
The chapter titles are not given by Cowell, and are taken from Johnstons version. There is
no head-title in the original, but they can be inferred from the end-title.
2
Verses marked with an asterick are omitted from Johnsons edition as being spurious.
3
Vastu seems to be used here for vstu.
4
Dhiya
5
They had though that it was Kailsa
6
Or towers? (sihakarai)
10. The very best of kings with his train ever near him,3 intent on liberality yet
devoid of pride;4 a sovereign, yet with an ever equal eye thrown on all,5 of gentle
nature and yet with wide-reaching majesty.6
19. Then falling from the host of beings in the Tuita heaven, and illumining the
three worlds, the most excellent of Bodhisattvas suddenly entered at a thought into
her womb, like the Nga-king entering the cave of Nand.
dndhivsitamukha dviradasya rpam |
uddhodanasya vasudhdhipatermahiy
kuki vivea sa jagadvyasanakayya || 1.20*
20. Assuming the form of a huge elephant white like Himlaya, armed with six tusks,
with his face perfumed with flowing ichor, he entered the womb of the queen of
king uddhodana, to destroy the evils of the world.
rakvidhna prati lokapl lokaikanthasya divo bhijagmu |
sarvatra bhto pi hi cadrapd bhajati kailsagirau vieam || 1.21*
21. The guardians of the world hastened from heaven to mount watch over the
worlds one true ruler; thus the moonbeams, though they shine everywhere, are
especially bright on Mount Kailsa.
maypi ta kukigata dadhn vidyudvilsa jaladvalva |
dnbhivarai parito jann dridryatpa amaycakra || 1.22*
22. My also, holding him in her womb, like a line of clouds holding a lightningflash, relieved the people around her from the sufferings of poverty by raining
showers of gifts.
For tuitt kyt, cf. tuite devanikya apapann, Divyvad. p. 82; and tuitakyika, Lalitav.
adanta.
25. At that time the constellation Puya was auspicious, and from the side of the
queen, who was purified by her vow, her son was born for the welfare of the world,
without pain and without illness.
sphuranmaykhairvihatdhakraicakra loka kanakvadtam || 1.26*
26. Like the sun bursting from a cloud in the morning, so he too, when he was
born from his mothers womb, made the world bright like gold, bursting forth with
his rays which dispelled the darkness.
ta jtamtramatha kcanaypagaura
madrapupanikarai saha tasya mrdhni
khnnirmale ca vinipetaturabudhre || 1.27*
27. As soon as he was born the thousand-eyed (Indra) well-pleased took him gently,
bright like a golden pillar; and two pure streams of water fell down from heaven
upon his head with piles of Mandra flowers.
surapradhnai paridhryamo dehujlairanurajayastn |
sadhybhrajloparisanivia navourja vijigya lakmy || 1.28*
28. Carried about by the chief suras, and delighting them with the rays that streamed
from his body, he surpassed in beauty the new moon as it rests on a mass of evening
clouds.
From this point the Tibetan and Chinese versions agree more or less with the Sanskrit text.
[Ed: Johnsons opening in Sanskrit, begins with verse 8, which he gives as: tasminvane
rmati rjapatnau prasutikla samavekam | ayy vitnopahit prapede
nrsahasrairabhinandhamn ||, and which he translates as follows: In that glorious grove
the queen percieved that the time of her delivery was at hand and, amidst the welcome of
thousands of waiting-women, proceeded to a couch overspread with an awning.]
and
and Kakvats from the
upper end of the arm,4 thus too was his birth (miraculous).
3
33. Unflurried, with the lotus-sign in high relief, far-striding, set down with a
stamp, seven such firm footsteps did he then take, he who was like the
constellation of the seven is.
Mahbh. I, 2610.
Viu Pur. I, 13.
3
According to the Mahbh. III, l.10450, he was born from his fathers left side, but cf. Viu
Pur. IV, 2.
4
The MSS. vary between bhuja and bhuksa; we might conjecture bhujgradet, but
bhujadet is the only reading in V, 56. Beal I, 10 has the armpit.
5
Abjasamudgatni. Cf. Beal I, 16, note.
2
38. The great dragons in their great thirst for the Law, they who had had the
privilege of waiting on the past Buddhas, gazing with eyes of intent devotion,
fanned3 him and strewed Mandra flowers over him.
tathgatotpdaguena tu uddhdhivsca viuddhasattv |
dev nanadurvigate pi rge magnasya dukhe jagato hitya || 1.39 (1.20)
39. Gladdened through the influence of the birth of the Tathgata, the gods of pure
natures and inhabiting pure abodes4 were filled with joy, though all passion was
extinguished, for the sake of the world5 drowned in sorrow.
1
Mahorag.
Cf. infra, loka 54.
3
Avyajan.
4
uddhdhivs.
5
reading hitya.
2
Serpents are called vyubhaka. See Ind. Spruche, III, 4738, and Raghuvasa XIII, 12. Cf.
also infra, VII, 15.
2
Varjitam, it was manifested by. Can that mean then or there?
tayo s
(1.41)
46. 1
end.
srasvatac
(1.42)
47. Yea, the son of Sarasvat2 I proclaimed that lost Veda which they had never seen
in former ages, Vysa rehearsed that in many forms, which Vaiha helpless
could not compile;
vlmkindaca sasarja padya jagratha yanna cyavano mahri |
(1.43)
48. The voice of Vlmki uttered its poetry which the great seer Cyavana could not
compose; and that medicine which Atri never invented the wise son of Atri3
proclaimed after him;
yacca dvijatva kuiko na lebhe tadgdhana snuravpa rjan |
vel samudre sagaraca dadhre nekvkavo y prathama babadhu ||
1.49 (1.44)
49. That Brahmanhood which Kuika never attained, his son, O king, found out
the means to gain it; (so) Sagara made a bound for the ocean, which even the
Ikvkus had not fixed before him.
cryaka yogavidhau dvijnmaprptamanyairjanako jagma |
khytni karmi ca yni aurai rdayastevabal babhvu || 1.50 (1.45)
50. Janaka attained a power of instructing the twice-born in the rules of Yoga which
4
5
none other had ever reached; and the famed feats of the grandson of ra (Kria)
ra and his peers were powerless to accomplish.
We learn from loka (verse) 52 that this is a speech uttered by the Brahmans of the court.
The Viu Pur. (III,3) says that Srasvata arranged the Vedas in the ninth age, as Vaia in
the eighth.
3
treya is the proclaimer of the Caraka-sahit.
4
Cf. Chandogya Upan. V, 3,7.
5
Read aure for aurai.
2
See IX, 20, 60. C reads Atideva, i.e. Indra? [The Tibetan reads Antadeva, in the end dwelling
god or end having god. H.W.]
2
Or, all riches which were trifling in comparison with duty.
In allusion to a festival in parts of India; cf. Schol. Raghuvasa IV, 3. (Cf. Mrs Guthries
Year in an Indian Fort, vol. ii.)
2
I adopt Prof. Keilhorns suggestion, pakmntavilabitru. (Ajita might mean curved on
the eyelashes.)
86. Having taken his resolution and having seen the son of his younger sister, the
saint, filled with compassion, enjoined him earnestly in all kinds of ways, as if he
were his son, to listen to the sages words and ponder over them.
narapatirapi putrajanmatuo viayamatni vimucya badhanni |
(1.82)
87. The monarch also, being well-pleased at the birth of a son, having thrown off all
those bonds called worldly objects, caused his son to go through the usual birthceremonies in a manner worthy of the family.
daasu pariatevahasu caiva prayataman paray mud parta |
akuruta japahomamagaldy paramatam sa sutasya devatejy || 1.88
(1.83)
88. When ten days were fulfilled after his sons birth, with his thoughts kept under
restraint, and filled with excessive joy, he offered for his son most elaborate
sacrifices to the gods with muttered prayers, oblations, and all kinds of auspicious
ceremonies.
(1.84)
89. And he himself gave to the Brhmans for his sons welfare cows full of milk,
with no traces of infirmity, golden-horned and with strong healthy calves, to the full
number of a hundred thousand.
guavati divase ive muhrte matimakaronmudita purapravee || 1.90 (1.85)
90. Then he, with his soul under strict restraint, having performed all kinds of
ceremonies which rejoiced his heart, on a fortunate day, in an auspicious moment,
gladly determined to enter his city.
This was Naradatta, see Lalitavistara, ch. vii. pp. 103, 110 (Foucaux).
92. Having made his wife with her child enter first into the city, accompanied by
the aged attendants, the king himself also advanced, saluted by the hosts of the
citizens, as Indra entering heaven, saluted by the immortals.
bhavanamatha vighya kyarjo bhava iva amukhajanman pratta |
idamidamiti harapravaktro bahuvidhapuiyaaskara vyadhatta || 1.93
(1.88)
93. The kya king, having entered his palace, like Bhava2 well-pleased at the birth
3
of Krttikeya, with his face full of joy, gave orders for lavish expenditure, showing
4
all kinds of honour and liberality.
dhanadapuramivpsaro vakra muditamabhnnalakvaraprastau || 1.94
(1.89)
94. Thus at the good fortune of the birth of the kings son, that city surnamed after
Kapila, with all the surrounding inhabitants, was full of gladness like the city of the
lord of wealth,5 crowded with heavenly nymphs, at the birth of his son Nalakvara.
iti rbuddhacarite mahkvye bhagavatprastirnma prathama sarga || 1 ||
[Such is the first chapter in the great poem ri Buddhacarita,
called The Birth of the Holy One]6
I suppose avpi to be used as a middle aorist like abodhi (cf, iup. i, 3). Should we read
avpa?
2
I take naiktman as of manifold nature.
3
Mahpadma is the name of the elephant which supports the world in the South.
4
I read ptai.
1
2
3
1
2
The last pda seems spurious as it is only found in C. I have tried to make some sense by
reading buddhi for
.
32. Borne in the arms of these women well-skilled in the ways of love, and reckless
in the pursuit of pleasure, he fell from the roof of a pavilion and yet reached not the
ground, like a holy sage stepping from a heavenly chariot.
ame bhireme virarma ppdbheje dama savibabhja sdhn || 2.33
33. Meanwhile the king for the sake of ensuring his sons prosperity and stirred in
heart by the destiny which had been predicted for him, delighted himself in perfect
calm, ceased from all evil, practised all self-restraint, and rewarded the good.
ndhravat kmasukhe sasaje na sararaje viama jananym |
ca guairjigya || 2.34
34. He turned to no sensual pleasures like one wanting in self-control; he felt no
violent delight in any state of birth;1 he subdued by firmness the restless horses of
the senses; and he surpassed his kindred and citizens by his virtues.
ndhyaia dukhya parasya vidy jna iva yattu tadadhyaga |
svbhya prajbhyo hi yath tathaiva sarvaprajbhya ivamaase || 2.35
35. He sought not learning to vex another; such knowledge as was beneficent, that
only he studied; he wished well to all mankind as much as to his own subjects.
ta bhsura cgirasdhideva yathvadnarca tadyue sa |
36. He worshipped also duly the brilliant (Agni) that tutelary god of the Agirasas,
for his sons long life; and he offered oblations in a large fire, and gave gold2 and
cows to the Brhmans.
1
2
Professor Max Mller would read vyavahralabdham, all bliss which could be obtained in
the lower or vyvahrika sphere.
2
See Colebrookes Essays, vol ii, p. 230, note; Manu IX, 168.
3
Cf, dviavasam (madam), Rig-veda IX, 104, 2. Professor Kielhorn would suggest dvidarpam.
The Tibetan, like the Chinese, gives no help here.
44. He desired not to take his tribute of one-sixth without acting as the guardian of
his people;1 he had no wish to covet anothers property; he desired not to mention the
wrong-doing of his enemies; nor did he wish to fan wrath in his heart.
tasmista
amtmake cetasi viprasanne prayuktayogasya yathedriyi || 2.45
45. When the monarch himself was thus employed his servants and citizens followed
his example, like the senses of one absorbed in contemplation whose mind is
abstracted in profound repose.
kle tatacrupayodhary yaodhary suyaodharym |
auddhodanerhusapatnavaktro jaje suto rhula eva nmn || 2.46
46. In course of time to the fair-bosomed Yaodhar, who was truly glorious in
accordance with her name, there was born from the son of uddhodana a son
2
named Rhula, with a face like the enemy of Rhu.
yathaiva putraprasave nanada tathaiva pautraprasave nanada || 2.47
47. Then the king who from regard to the welfare of his race had longed for a son
and been exceedingly delighted [at his coming], as he had rejoiced at the birth of
his son, so did he now rejoice at the birth of his grandson.
pautrasya me putragato mamaiva sneha katha syditi jtahara |
kle sa ta ta vidhimlalabe putrapriya svargamivrurukan || 2.48
48. O how can I feel that love which my son feels for my grandson? Thus thinking
in his joy he at the due time attended to every enjoined rite like one who fondly
loves his son and is about to rise to heaven.
1
2
Viay seems used here in two senses, kingdoms and objects of sense.
6. Along this road thus made beautiful, the fortunate prince with his well-trained
attendants came down one day at a proper time from the roof of the palace and went
to visit the king by his leave.
12. Hump-backed men coming out from the great families, and troops of foresters
and dwarfs,3 and women coming out from the meaner houses bowed down like the
banners of some procession of the gods.
13. 1Hearing the news, the prince is going out, from the attendants of the female
apartments, the women hastened to the roofs of the different mansions, having
obtained the leave of their lords.
t srastakcguavighnitca suptaprabuddhkulalocanca |
14. Hindered by the strings of their girdles which had slipped down, with their eyes
bewildered as just awakened from sleep, and with their ornaments hastily put on in
the stir of the news, and filled with curiosity, they crowded round;
prsdasopnatalapradai kcravairnpuranisvanaica |
15. Frightening the flocks of birds which lived in the houses, with the noise of their
girdles and the jingling of their anklets which resounded on the staircases and roofs
of the mansions, and mutually reproaching one another for their hurry.
kscids tu vargann jtatvarmapi sotsuknm |
16. Some of these women, even in their haste as they rushed longing to see, were
delayed in their going by the weight of their hips and full bosoms.
ghra samarthpi tu gatumany gati nijagrha yayau na tram |
hriy pragalbhni nighamn raha prayuktni vibhani || 3.17
17. Another, though well able to go herself, checked her pace and forbore to run,
hiding with shame her ornaments hitherto worn only in seclusion, and now too
boldly displayed.
parasparotpanapiitn samardasaobhitakualnm |
ts tad sasvanabhan vtyanevapraamo babhva || 3.18
18. There they were restlessly swaying about in the windows, crowded together in
the mutual press, with their earrings polished by the continual collision and their
ornaments all jingling.
1
2
Parasparopsita?
Cf. Uhlands Das Schloss am meere.
27. The prince having beheld him thus overcome with decrepitude and different in
form from other men, with his gaze intently fixed on him, thus addressed his driver 2
with simple confidence:
ka ea bho sta naro bhyupeta keai sitairyaiviaktahasta |
28. Who is this man that has come here, O charioteer, with white hair and his hand
resting on a staff, his eyes hidden beneath his brows, his limbs bent down and
hanging loose, is this a change produced in him or his natural state or an
accident?
sarakyamapyarthamadoadar taireva devai k
29. Thus addressed, the charioteer revealed to the kings son the secret that should
have been kept so carefully, thinking no harm in his simplicity, for those same gods
had bewildered his mind:
rpasya hartr vyasana balasya okasya yonirnidhana ratnm |
30. That is old age by which he is broken down, the ravisher of beauty, the ruin
of vigour, the cause of sorrow, the destruction of delights, the bane of memories, the
enemy of the senses.
1
2
uddhdhivs.
Cf. saghako in Pli.
40. Then the same deities created another man with his body all afflicted by disease;
and on seeing him the son of uddhodana addressed the charioteer, having his gaze
fixed on the man:
sthlodara vsacal
abeti vca karua bruva para samliya nara ka ea || 3.41
41. Yonder man with a swollen belly, his whole frame shaking as he pants, his arms
and shoulders hanging loose, his body all pale and thin, uttering plaintively the word
"mother," when he embraces a stranger, who, pray, is this?
42. Then his charioteer answered, Gentle Sir, it is a very great affliction called
sickness, that has grown up, caused by the inflammation of the (three) humours,
1
which has made even this strong man no longer master of himself.
itycivn rjasuta sa bhyasta snukapo naramkama |
43. Then the prince again addressed him, looking upon the man compassionately, Is
this evil peculiar to him or are all beings alike threatened by sickness?
tato babhe sa rathapraet kumra sdhraa ea doa |
eva hi rogai paripyamno rujturo haramupaiti loka || 3.44
44. Then the charioteer answered, O prince, this evil is common to all; thus pressed
round by diseases men run to pleasure, though racked with pain.1
akro pi.
Rujturo [The Tibetan seems to have read rujtare, nad tharphyinna, having come to
the end of illness. H.W.]
2
I would read api nma sakto .
The Tibetan has nam thag dussu, at the time of oppression (as by misfortune). Does this
imply a reading rtti-kle?
65. The kings son was perforce carried away to that wood filled with troops of
beautiful women, just as if some devotee who had newly taken his vow were carried
2
off, feeling weak to withstand temptation, to the palace of the monarch of Alak,
gay with the dancing of the loveliest heavenly nymphs.
[Such is the third chapter in the great poem ri Buddhacarita,
called The Princes Pertubation]
1
2
Sc. for cattle, cf. Mahbh. XII, 9270 (in the text read -drghika).
Kuvera.
6. Others, smitten by his beauty, yawned1 as if to swallow him, and fixing their eyes
on each other, softly sighed.
na vyjahrurna jahasu prabhvesya yatrit || 4.7
7. Thus the women only looked upon him, simply gazing with their eyes, they
spoke not, nor did they smile, controlled by his power.
21. Many such seers as these have women brought to shame how much more then
a delicate prince in the first flower of his age?
23. Ordinary women captivate similar lovers; but they are truly women who subdue
the natures of high and low.
ityudyivaca rutv t viddh iva yoita |
samruruhurtmna kumragrahaa prati || 4.24
24. Having heard these words of Udyin these women as stung to the heart rose even
above themselves for the conquest of the prince.
t bhrbhi prekitairbhvairhasitairlalitairgatai |
cakrurkepikce bhtabht ivgan || 4.25
25. With their brows, their glances, their coquetries, their smiles, their delicate
movements, they made all sorts of significant gestures like women utterly terrified.
rjastu viniyogena kumrasya ca mrdavt |
jahru kipramavirabha madena madanena ca || 4.26
1
26. But they soon regained their confidence through the command of the king and
the gentle temperament of the prince, and through the power of intoxication and of
love.
radvanam |
vsitythasahita karva himavadvanam || 4.27
27. Then surrounded by troops of women the prince wandered in the wood like an
elephant in the forests of Himavat accompanied by a herd of females.
sa tasmin knane ramye jajvla strpurasara |
28. Attended by the women he shone in that pleasant grove, as the sun surrounded by
Apsarasas in his royal garden.
30. Another violently embraced him after making a pretended stumble, leaning on
him with her shoulders drooping down, and with her gentle creeper-like arms
dependent.
kcit tmrdharohena mukhensavagadhin |
viniavsa kare sya rahasya ryatmiti || 4.31
31. Another with her mouth smelling of spirituous liquor, her lower lip red like
copper, whispered in his ear, Let my secret be heard.
kcidjpayatva provcrdrnulepan |
iha bhakti kuruveti hasta saliya lipsay || 4.32
32. Another, all wet with unguents, as if giving him her command, clasped his hand
eagerly and said, Perform thy rites of adoration here.
muhurmuhurmadavyjasrastanlukpar |
lakyarasan reje sphuradvidyudiva kap || 4.33
33. Another, with her blue garments continually slipping down in pretended
intoxication, stood conspicuous with her tongue visible like the night with its
lightning flashing.
kcitkanakakcbhirmukharbhiritastata |
34. Others, with their golden zones tinkling, wandered about here and there, showing
to him their hips veiled with thin cloth.
suvarakalaaprakhyn darayatya payodharn || 4.35
35. Others leaned, holding a mango-bough in full flower, displaying their bosoms
like golden jars.
kcitpadmavandetya sapadm padmalocan |
padmavaktrasya prve sya padmarriva tasthu || 4.36
36. Another, coming from a lotus-bed, carrying lotuses and with eyes like lotuses,
stood like the lotus-goddess Padm, by the side of that lotus-faced prince.
1
2
.
I read vtghrita.
50. See the imperial power of females, yonder ruddy-goose in the water goes
behind his mate following her like a slave.
I read nirmuktam, which might mean just exuded, or the whole compound may mean (cf.
Kum. Sambh. V, 34) like a lip which has given up the use of pinguent.
2
Cf. Vikramorva, Act 11, str-nakha-pala kuruvakam.
3
I read trajai sinduvrakai.
55. Having seen them in their real condition, that best of men pondered with an
undisturbed,2 and stedfast mind.
ki vin nvagacchati capala yauvana striya |
yato rpea sapanna jareya nayiyati || 4.56
56. What is it that these women lack3 that they perceive not that youth is fickle? for
this old age will destroy whatever has beauty.
nnamet na payati kasyacid rogasaplavam |
rmii || 4.57
57. Verily they do not see any ones plunge into disease, and so dismissing fear, they
are joyous in a world which is all pain.
62. Seeing him thus absorbed in contemplation, with his desires estranged from all
worldly objects, Udyin, well skilled in the rules of policy, with kindly feelings
addressed him:
yasmttvayi vivak me tay praayavattay || 4.63
63. Since I was appointed by the king as a fitting friend for thee, therefore I have a
wish to speak to thee in this friendliness of my heart.
ahitt pratiedhaca hite cnupravartanam |
vyasane cparitygastrividha mitralakaam || 4.64
64. To hinder from what is disadvantageous, to urge to what is advantageous and
not to forsake in misfortune, these are the three marks of a friend.
66. Therefore I speak as thy friend, such rudeness as this to women is not
befitting for one young in years and graceful in person.
tadvrparihrrthamtmaratyarthameva ca || 4.67
67. It is right to woo a woman even by guile, this is useful both for getting rid of
shame and for ones own enjoyment.
snehasya hi gu yonirmnakmca yoita || 4.68
68. Reverential behaviour and compliance with her wishes are what binds a womans
heart; good qualities truly are a cause of love, and women love respect.
rpasysynurpea dkiyennuvartitum || 4.69
69. Wilt thou not then, O large-eyed prince, even if thy heart is unwilling, seek to
please them with a courtesy worthy of this beauty of thine?
dkiyamauadha str dkiya bhaa param |
dkiyarahita rpa nipupamiva knanam || 4.70
70. Courtesy is the balm of women, courtesy is the best ornament; beauty without
courtesy is like a grove without flowers.
ki v dkiyamtrea bhvenstu parigraha |
viayn durlabhllabdhv na hyavajtumarhasi || 4.71
71. But of what use is courtesy by itself? let it be assisted by the hearts feelings;
surely, when worldly objects so hard to attain are in thy grasp, thou wilt not despise
them.
Agastyas wife. This seems to refer to Lopmudrs words to her husband in Rig-veda I, 179;
cf, also Mahbh. III, xcvii.
2
This should be Ututhya (cf. Mahbh. I, civ). Mamat had Drghatamas by her husband and
Samat.
3
She is called Tr, Vu Pur. IV, 6.
4
Manu IX, 23.
89. He who himself subject to death, disease, and old age, can sport undisturbed with
those whose very nature implies death, disease, and old age, such a man is on a level
with birds and beasts.
yadapyttha mahtmnaste pi kmtmak iti |
savego tra na kartavyo yad temapi kaya || 4.90
90. And as for what thou sayest as to even those great men having become victims to
desire, do not be bewildered by them, for destruction was also their lot.
mhtmya na ca tanmanye yatra smnyata kaya |
viayeu prasaktirv yuktirv ntmavattay || 4.91
91. Real greatness is not to be found there, where there is universally destruction, or
where there is attachment to earthly objects, or a want of self-control.
92. And when thou sayest, "Let one deal with women even by guile," I know nought
about guile, even if it be accompanied with courtesy.
na cnuvartana tanme rucita yatra nrjavam |
sarvabhvena saparko yadi nsti dhigastu tat || 4.93
93. That compliance too with a womans wishes pleases me not, if truthfulness be not
there; if there be not a union with ones whole soul and nature, then "out upon it" say
I.
1
2
Book V: [Abhinikramao]
[Flight]
sa tath viayairvilobhyamna paramohairapi kyarjasnu |
1. He, the son of the kya king, even though thus tempted by the objects of sense
which infatuate others, yielded not to pleasure and felt not delight, like a lion deeply
pierced in his heart by a poisoned arrow.
epsurnaradevnumato vahi pratasthe || 5.2
2. Then one day accompanied by some worthy sons of his fathers ministers, friends
full of varied converse, with a desire to see the glades of the forest and longing
for peace, he went out with the kings permission.
navarukmakhalnakikika pracalaccmaracruhemabham |
abhiruhya sa kahaka sadava prayayau ketumiva drumbjaketu || 5.3
3. Having mounted his good horse Kathaka, decked with bells and bridle-bit of
1
new gold, with beautiful golden harness and the chowrie waving, he went forth like
2
the moon mounted on a comet.
4. Lured by love of the wood and longing for the beauties of the ground,3 he went to
4
a spot near at hand on the forest-outskirts; and there he saw a piece of land being
ploughed, with the path of the plough broken like waves on the water.
halabhinnavikraapadarbh hataskmakrimikajatukrm |
5. Having beheld the ground in this condition, with its young grass scattered and torn
by the plough, and covered with the eggs and young of little insects which were
killed, he was filled with deep sorrow as for the slaughter of his own kindred.
The white bushy tail of the Tibet cow, fixed on a gold or ornamented shaft, rose from
between the ears of the horse. Wilson, Hundu Drama, I, p. 200.
2
The Tibetan has tog-la ljonda chuskyes togcan, like him who has the sign of a tree and
water-born (lotus,) (mounted) on a comet, but with no further explanation. Could this mean
the moon as oadhipati and as kumu ea?
3
Should we read -guecchu for -guccha?
4
; one MS. reads
-, ploughed.
6. And beholding the men as they were ploughing, their complexions spoiled by the
dust, the suns rays, and the wind, and their cattle bewildered with the burden of
drawing, the most noble one felt extreme compassion.
jagato jananavyaya vici
7. Having alighted from the back of his horse, he went over the ground slowly,
overcome with sorrow, pondering the birth and destruction of the world, he,
grieved, exclaimed, this is indeed pitiable.
mana
abhitralacruparavaty vijane mlamupeyivn sa jabv || 5.8
8. Then desiring to become perfectly lonely in his thoughts, having stopped those
friends who were following him, he went to the root of a rose-apple in a solitary
spot, which had its beautiful leaves all tremulous (in the wind).
niasda ca patrakhoravaty bhuvi vaidryanikadvalym |
jagata prabhavavyayau vicitya manasaca sthitimrgamlalabe || 5.9
9. There he sat down on the ground covered with leaves,1 and with its young grass
bright like lapis lazuli; and, meditating on the origin and destruction of the world, he
laid hold of the path that leads to firmness of mind.
samavptamana sthitica sadyo viayecchdibhirdhibhica mukta |
savitarkavicrampa ta prathama dhynamanravaprakram || 5.10
10. Having attained to firmness of mind,2 and being forthwith set free from all
sorrows such as the desire of worldly objects and the rest, he attained the first stage
of contemplation, unaffected by sin, calm, and argumentative.3
adhigamya tato vivekaja tu paramaprtisukha [mana] samdhim |
idameva tata para pradadhyau manas lokagati niamya samyak || 5.11
11. Having then obtained the highest happiness sprung from deliberation,1 he next
pondered this meditation, having thoroughly understood in his mind the course of
the world:
The MSS. add -khoravaty, an obscure word, which may be connected with khura or
perhaps should be altered to koravaty, i.e. covered with sharp-pointed leaves, or covered
with leaves and buds. [The Tibetan has gcanmar ldanpai sagzhi derni de zhugste, on the
pure ground here he sitting. This might point to so tra aucavaty H.W.]
2
Query, amavptamanasthiti for -mansthite.
3
avitarka, cf. Yoga-stras I, 42. (Read ansrava-).
12. It is a miserable thing that mankind, though themselves powerless2 and subject to
sickness, old age, and death, yet, blinded by passion and ignorant, look with disgust
on another who is afflicted by old age or diseased or dead.
ijugupseya para tathsvabhvam |
13. If I here, being such myself, should feel disgust for another who has such a
nature, it would not be worthy or right in me who know this highest duty.
iti tasya vipayato yathvajjagato vydhijarvipattidon |
14. As he thus considered thoroughly these faults of sickness, old age, and death
which belong to all living beings, all the joy which he had felt in the activity of his
vigour, his youth, and his life, vanished in a moment.
na jahara na cpi cnutepe vicikits na yayau na tadrinidre |
na ca kmagueu sararaje na ca didvea para na cvamene || 5.15
15. He did not rejoice, he did not feel remorse; he suffered no hesitation, indolence,
nor sleep; he felt no drawing towards the qualities of desire; he hated not nor
scorned another.
na puruacopasasarpa bhikuvea || 5.16
16. Thus did this pure passionless meditation grow within the great-souled one; and
unobserved by the other men, there crept up a man in a beggars dress.
a tasmai |
17. The kings son asked him a question, he said to him, Tell me, who art thou?
and the other replied, Oh bull of men, I, being terrified at birth and death, have
become an ascetic for the sake of liberation.
Two syllables are lost in this line. [Ed: The metre is defective in Cowells version here, as he
mentions in a footnote. Johnsons reading of mana here fills the lacuna.]
2
Arasa.
1
2
Dharmasajm?
Cf. II, 3.
Sc.
.
Gajamegharabhabhunisvanka? So Chinese translation, Beal, st. 356.
3
I read samitau.
2
32. It is high time for me to practise religion, O my child of loved qualities, leaving
my royal glory to thee who art well worthy to be distinguished by it; but thy religion,
O firm-striding hero, is to be accomplished by heroism; it would be irreligion if thou
wert to leave thine own father.
puruasya vayasukhni bhuktv ramayo hi tapovanapravea || 5.33
33. Do thou therefore abandon this thy resolution; devote thyself for the present to
the duties of a householder; to a man who has enjoyed the pleasures of his prime, it
is delightful to enter the penance-forest.
iti vkyamida niamya rja kalavikasvara uttara babhe |
yadi me pratibhcaturu rjan bhavasi tva na tapovana rayiye || 5.34
34. Having heard these words of the king, he made his reply in a voice soft like a
sparrows: If thou wilt be my surety, O king, against four contingencies, I will not
betake myself to the forest.
na bhavenmaraya jvita me viharetsvsthyamida ca me na roga |
na ca yauvanamkipejjar me na ca sapattimapharedvipatti || 5.35
35. Let not my life be subject to death, and let not disease impair this health of
mine; let not old age attack my youth, and let not misfortune destroy my weal.
Or lover of religion.
Read nicikramium.
This accompanies the soul at death; cf. Manu VIII, 17.
3
Does this allude to Udyin? or should we translate it being shown the way?
2
Sc. Kuvera. I follow Professor Max Mllers suggested reading himavacchirasva for the MS.
himavadgirisra.
2
With this description of the sleeping women compare that in the Rmyana, V, 10.
59. Others, helpless and lost to shame, though naturally self-possessed and endued
with all graces of person, breathed violently as they lay and yawned with their arms
distorted and tossed about.
[Ed: So Cowell, who apparently found it impossible to translate the rest of the verse. Johnson
was not so reticent, and rendered the verse: Another young woman lay, bringing her paava,
whose beautiful netting had slipped from her armpit, between her thighs, like a lover
exhausted at the end of his sport.]
61. Another, with fully-developed limbs, her mouth wide open, her saliva dropping,
and her person exposed, lay as though sprawling in intoxication, she spoke not,
but bore every limb distorted.
iti sattvakulnurparpa vividha sa pramadjana ayna |
62. Thus that company of women, lying in different attitudes, according to their
disposition and family, bore the aspect of a lake whose lotuses were bent down and
broken by the wind.
|| 5.63
63. Then having seen these young women thus lying distorted and with uncontrolled
gestures, however excellent their forms and graceful their appearance, the kings
son felt moved with scorn.
a |
vasanbharaaistu vacyamna purua strviayeu rgameti || 5.64
64. Such is the nature of women, impure and monstrous in the world of living
beings; but deceived by dress and ornaments a man becomes infatuated by a womans
attractions.
dhruvamatra na vardhayetpramda guasakalpahatastu rgameti || 5.65
65. If a man would but consider the natural state of women and this change
produced in them by sleep, assuredly he would not cherish his folly; but he is smitten
from a right will and so succumbs to passion.
iti tasya tadatara viditv nii nicikrami samudbabhva |
66. Thus to him having recognised that difference there arose a desire to escape in
the night; and then the gods, knowing his purpose, caused the door of the palace to
fly open.
agma || 5.67
67. Then he went down from the roof of the palace, scorning those women who lay
thus distorted; and having descended, undauntedly he went out first into the
courtyard.1
turagvacara sa bodhayitv javina chadakamitthamityuvca |
hayamnay
68. Having awakened his horses attendant, the swift Chadaka, he thus addressed
him: Bring me quickly my horse Kathaka,2 I wish to-day to go hence to attain
immortality.
vijane pi ca nthavnivsmi dhruvamartho bhimukha sa me ya ia || 5.69
69. Since such is the firm content which to-day is produced in my heart, and since
my determination is settled in calm resolve, and since even in loneliness I seem to
possess a guide, verily the end which I desire is now before me.
hriyameva ca sanati ca hitv ayit matpramukhe yath yuvatya |
70. Since abandoning all shame and modesty these women lay before me as they did,
and the two doors opened of their own accord, verily the time is come to depart for
my true health.
manasva parea codyamnasturagasynayane mati cakra || 5.71
71. Then, accepting his lords command, though he knew the purport of the kings
injunctions, as being urged by a higher power in his mind, he set himself to bring the
horse.
atha hemakhalnapravaktra laghua
balasattvajavatvaropapanna sa varva tamupninya bhartre || 5.72
72. Then he brought out for his master that noble steed, his mouth furnished with a
golden bit, his back lightly touched by the bed on which he had been lying, and
endued with strength, vigour, speed, and swiftness;3
73. With a long chine, and root of the tail and heel, gentle, with short hair, back,
and ears, with his back, belly, and sides depressed and elevated, with broad
nostrils, forehead, hips, and breast.1
upaguhya sa ta vilavak kamalbhena ca stvayan karea |
madhurkaray gir asa dhvajinmadhyamiva praveukma || 5.74
74. The broad-chested hero, having embraced him, and caressing him with his lotuslike hand, ordered him with a gentle-toned voice, as if he were desirous to plunge
into the middle of an army:
bahua kaliatravo nirast samare tvmadhiruhya prthivena |
75. Oftentimes have evil enemies been overthrown by the king when mounted on
thee; do thou, O best of steeds, so exert thyself that I too may obtain the highest
immortality.2
sulabh khalu sayuge sahy viayvptasukhe dhanrjane v |
puruasya tu durlabh sahy patitasypadi dharmasaraye v || 5.76
76. Companions are easy to be found in battle or in the happiness obtained by
winning worldly objects or in attaining wealth; but companions are hard for a man
to find who has fallen into misfortune or when he flies for refuge to Dharma.
iha caiva bhavati ye sahy kalue dharmai dharmasaraye v |
avagacchati me yathtartm niyata te pi janstadaabhja || 5.77
77. And yet all those who in this world are companions, whether in sinful custom or
in seeking for Dharma, as my inner soul now recognises, they too are verily
sharers in the common aim.
tadida parigamya dharmayukta mama niryamato jagaddhitya |
turagottama vegavikrambhy prayatasvtmahite jagaddhite ca || 5.78
78. Since then, when I attain this righteous end, my escape from hence will be for
the good of the world, O best of steeds, by thy speed and energy, strive for thine
own good and the good of the world.
1
2
82. The city-roads which were closed with heavy gates and bars, and which could be
with difficulty opened2 even by elephants, flew open of their own accord without
noise, as the prince went through.
pitaramabhimukha suta ca bla janamanuraktamanuttam ca lakmm |
83. Firm in his resolve and leaving behind without hesitation his father who turned
ever towards him,3 and his young son, his affectionate people and his unparalleled
magnificence, he then went forth out of his fathers city.
atha sa vikacapakajyatka puramavalokya nanda sihandam |
84. Then he with his eyes long and like a full-blown lotus, looking back on the city,
uttered a sound like a lion, Till I have seen the further shore of birth and death I
will never again enter the city called after Kapila.
1
2
3. For the sake of ending his wonder and to show reverence for the penances
1
observed, and as expressing his own conformity therewith, he alighted from the
back of his horse.
avatrya ca paspara nistramiti vjinam |
chadaka cbravt prta snpayanniva caku || 6.4
4. Having alighted, he stroked the horse, exclaiming, All is saved, and he spoke
well-pleased to Chadaka, bedewing him as it were with tears from his eyes :
ima trkyopamajava turagamanugacchat |
darit saumya madbhaktirvikramacyamtmana || 6.5
5. Good friend, thy devotion to me and thy courage of soul have been proved by thy
2
thus following this steed whose speed is like that of Trkya.
Sv cnuvartit rakan. [The Tibetan has the obscure ragi rjessu baruva la =
sva+anu+rakan? H.W.]
2
An old mythic representation of the sun as a horse.
Janbhavati may be a quaint expression for parajano bhavati,this seems the meaning of the
Tibetan. Or we might read janyo bhavati.
2
(for
), see Pini V, 1, 130 gaa.
ye || 6.14
14. By thee with this jewel, O Chada, having offered him repeated obeisance, the
king, with his loving confidence still unshaken, must be enjoined to stay his grief.
jarmaraanrtha pravio smi tapovanam |
na khalu svargatarea nsnehena na manyun || 6.15
15. I have entered the ascetic-wood to destroy old age and death, with no thirst
for heaven, with no lack of love nor feeling of anger.
tadevamabhinikrta na m ocitumarhasi |
bhtvpi hi cira lea klena na bhaviyati || 6.16
16. Do not think of mourning for me who am thus gone forth from my home;
union, however long it may last, in time will come to an end.
dhruvo yasmcca vileastasmnmokya me mati |
viprayoga katha na sydbhyo pi svajandibhi || 6.17
17. Since separation is certain, therefore is my mind fixed on liberation; how shall
there not be repeated severings from ones kindred?
okatygya nikrta na m ocitumarhasi |
okahetuu kmeu sakt ocystu rgia || 6.18
18. Do not think of mourning for me who am gone forth to leave sorrow behind; it
is the thralls of passion, who are attached to desires, the causes of sorrow, for whom
thou shouldst mourn.
aya ca kila prvemasmka nicaya sthira |
iti dydabhtena na ocyo smi path vrajan || 6.19
19. This was the firm persuasion of our predecessors, I as one departing by a
common road am not to be mourned for by my heir.
bhavati hyarthadyd puruasya viparyaye |
20. At a mans death there are doubtless heirs to his wealth; but heirs to his merit
are hard to find on the earth or exist not at all.
yadapi sydasamaye yto vanamasviti |
aklo nsti dharmasya jvite cacale sati || 6.21
21. Even though thou sayest, He is gone at a wrong time to the wood, there is
no wrong time for religious duty (dharma), life being fragile as it is.
27. To whom would not such a determination as this of thine cause tears, even if his
heart were of iron, how much more if it were throbbing with love?
vimnaayanrha hi saukumryamida kva ca |
kharadarbhkuravat tapovanamah kva ca || 6.28
28. Where1 is this delicacy of limb, fit to lie only in a palace, and where is the
ground of the ascetic forest, covered with the shoots of rough kusa grass?
A common expression (which occurs also in Persian poetry) to imply the incompatibility of
two things.
52. Either he will quickly come back, having destroyed old age and death; or else he
will himself perish, having failed in his purpose and lost hold of every support."
iti tasya vaca rutv kathakasturagottama |
jihvay lilihe pdau vpamua mumoca ca || 6.53
53. Having heard his words, Kathaka, the noblest of steeds, licked his feet with his
tongue and dropped hot tears.
jlin svastikkena vakramadhyena pin |
mamara kumrasta babhe ca vayasyavat || 6.54
54. With his hand whose fingers were united with a membrane and which was
marked with the auspicious svastika, and with its middle part curved,1 the prince
stroked him and addressed him like a friend:
muca kathaka m vpa dariteya sadavat |
55. Shed not tears, Kathaka, this thy perfect equine nature has been proved,
bear with it, this thy labour will soon have its fruit.
kodasi kcanabhakticitra vildivviamudbabarha || 6.56
56. Then seizing the sharp jewelled sword which was in Chadakas hand, he
resolutely drew out from the sheath the blade decked with golden ornaments, like a
serpent from its hole.
niksya ta cotpalapattranla ciccheda citra mukua sakeam |
vikryamukamatarke cikepa caina sarasva hasam || 6.57
57. Having drawn it forth, dark blue like a blue lotus petal, he cut his decorated tiara
and his hair, and he tossed it with its scattered muslin into the air as a grey goose
into a lake.
Professor Keilhorn suggests cakra-madhyena, with a wheel in its centre, cf. VIII, 55.
61. Thy red garments are auspicious, the sign of a saint; but this destructive bow is
not befitting; therefore, my good friend, if there is no strong preference in the
matter, do thou give me that dress and take this of mine.
vydho bravtkmada kmamr
arthastu akropama yadyanena hata pratcchnaya uklametat || 6.62
1
62. The hunter replied, It has given me my desire, O giver of desires, as by this I
have inspired animals with confidence and then killed them; but if thou hast need of
it, O thou who art like Indra, accept it at once and give me the white dress.
parea harea tata sa vanya jagrha vso ukamutsasarja |
vydhastu divya vapureva bibhrat tacchuklamdya diva jagma || 6.63
63. With extreme joy he then took that sylvan dress and gave away the linen one;
and the hunter, assuming his heavenly form, having taken the white garment, went to
heaven.
I have taken rt as from + r, but Professor Keilhorn suggests that it might mean near.
Although in this dress I make the deer come confidently close to me and then kill them, yet
take it if you want it. [The Tibetan seems to have read kmasrt,dodpa sinpo las,
from essence of desire. H.W.]
66. While his master, thus regardless of his kingdom, was going to the ascetic-wood
in mean garments, the groom, tossing up his arms, wailed bitterly and fell on the
ground.
vilokya bhyaca ruroda sasvara haya bhujbhymupaguhya kathakam |
tato niro vilapanmuhurmuhuryayau arrea pura na cetas || 6.67
67. Having looked again he wept aloud, and embraced the horse Kathaka with his
arms; and then, hopeless and repeatedly lamenting, he went in body to the city, not
in soul.
kvacitpradadhyau vilalpa ca kvacit kvacitpracaskhla papta ca kvacit |
ato vrajan bhaktivaena dukhitacacra bahvravaa pathi kriy || 6.68
68. Sometimes he pondered, sometimes he lamented, sometimes he stumbled, and
sometimes he fell; and so going along, wretched through his devoted attachment, he
performed all kinds of actions in the road without conscious will.
iti rbuddhacarite mahkvye chadakanivartana nma aha sarga || 6 ||
[Such is the sixth chapter in the great poem ri Buddhacarita,
called The Dismissal of Chadaka]
6. Beholding him, the lamp of the race of Ikvku, shining like the rising sun,
even though their milking was over, being filled with joy, the oblation-giving cows
poured forth their milk.
A form of ascetic observance, see Mahbh. I, 3644; V, 4072. Cf. infra, loka (verse) 15.
1
2
16. Others win their nourishment with great effort from stones, others eat corn
ground with their own teeth; some, having boiled for others, dress for themselves
what may chance to be left.
kecijjalaklinnajakalp dvi pvaka juhvati matraprvam |
mnai sama kecidapo vighya vasati krmollikhitai arrai || 7.17
17. Others, with their tufts of matted hair continually wet with water, twice offer
oblations to Agni with hymns; others plunging like fishes into the water dwell there
with their bodies scratched by tortoises.
m|
dukhena mrgea sukha kiyati dukha hi dharmasya vadati mlam ||
7.18
18. By such penances endured for a time, by the higher they attain heaven, by the
lower the world of men; by the path of pain they eventually dwell in happiness,
pain, they say, is the root of merit.
ityevamdi dvipadedravatsa rutv vacastasya tapodhanasya |
19. The kings son, having heard this speech of the ascetic, even though he saw no
lofty truth in it,2 was not content, but gently uttered these thoughts to himself:
1
2
Cf. the legend of the princess Sukany, given in Wilsons note, Hindu Drama, I, p. 263.
Cf. Beal, 517 (or perhaps though he had not himself yet attained the highest truth).
Gun eva?
33. Where the sacred fires had been duly transferred when kindled to other spots,
all crowded with the holy hermits who had performed their ablutions, and with the
shrines of the gods murmuring with the muttered prayers, it seemed all alive like
the full service of religion in exercise.
kcinnistatra nikarbha parkamaca tapsyuvsa |
sarva parikepya tapaca matv tasmttapaketrataljjagma || 7.34
34. He spent several nights there, himself like the moon, examining their penances;
and he departed from that penance-field, feeling that he had comprehended the
whole nature of penance.
anvavrajannramiastatasta tadrpamhtmyagatairmanobhi |
dedanryairabhibhyamnnmahrayo dharmamivpaytam || 7.35
35. The dwellers of the hermitage followed him with their minds fixed on the
greatness of soul visible in his person, as if they were great seers beholding Religion
herself, withdrawn from a land invaded by the base.
tato javalkalacrakhelstapodhancaiva sa tndadara |
36. Then he looked on all those ascetics with their matted hair, bark garments, and
rag-strips waving, and he stood considering their penances under an auspicious and
noble tree by the way-side.
dhaca te bahumnaprva kalena smn giramityuvca || 7.37
37. Then the hermits having approached stood surrounding the best of men; and an
old man from among them thus addressed him respectfully in a gentle voice:
tvayygate pra ivramo bhtsapadyate nya iva prayte |
tasmdima nrhasi tta htu jijviordehamiveamyu || 7.38
38. At thy coming the hermitage seems to have become full, it becomes as it were
empty when thou art gone, therefore, my son, thou wilt not surely desert it, as the
loved life the body of one who wishes to live.
Conjectural. Dr. von Bhtlingk suggests kuvahasto, the back of whose hand was like a
kua.
Vigraha seems here to be used in an unusual sense. Cf. Tennysons Home they brought here
warrior dead, &c.
2
I read nbhinananda, supposing na to have been written on the margin and inserted at the
wrong place, otherwise abhis must be used for abhi [This is confirmed by the Tibetan, which
translates abhinananda by monpar ma dga. where monpar is the usual translation of the
preposition abhi. H.W.]
14. Next the women crowded to the rows of windows, crying to one another, The
prince has returned; but having heard that his horse had an empty back, they closed
the windows again and wailed aloud.
praviadkastu sutopalabdhaye vratena okena ca khinnamnasa |
jajpa devyatane nardhipacakra tstca yathray kriy || 8.15
15. But the king, having undertaken religious observances for the recovery of his
son, with his mind distressed by the vow and the sorrow, was muttering prayers in
the temple, and performing such rites as suited the occasion.
tata sa vpapratipralocanasturagamdya turagamnasa | 8.16
16. Then with his eyes filled with tears, taking the horse, his whole soul fixed on
the horse, overcome with grief he2 entered the palace as if his master had been
killed by an enemy.
vighamnaca naredramadira vilokayannaruvahena caku |
svarea puena rurva kathako janya dukha prativedayanniva || 8.17
17. And entering the royal stable, looking about with his eyes full of tears, Kathaka
uttered a loud sound, as if he were uttering his woe to the people.
hayasya tasya pratisasvanu svana naredrasnorupaynaakit || 8.18
18. Then the birds that fed in the middle of the house, and the carefully cherished
horses that were tied near by, re-echoed the sound of that horse, thinking that it
might be the return of the prince.
1
2
Is ajanay used here irregularly in the fem. to distinguish in from ajana, the pinguent?
1
2
Conjectural.
This is an obscure verse,yathpi is not clear; I have taken yath as a how of admiration.
The latter lines seem to compare the hand swaying with the motion of the bosom to the bird
seated on the tossed lotus.
45. And this best of horses as he went along touched not the ground with the tips of
his hoofs as if they were kept aloft from it; and so too, having his mouth restrained
as by fate, he made no sound with his jaws and neighed not.
tamaca naia
46. When the prince went out, then the gate was thrown open of its own accord; and
the darkness of the night was, as it were, pierced by the sun, we may learn from
hence too that this was the ordering of fate.
47. When also by the kings command, in palace and city, diligent guards had been
placed by thousands, and at that time they were all overcome by sleep and woke not,
we may learn from hence too that this was the ordering of fate.
48. When also the garment, approved for a hermits dwelling in the forest, was
offered to him at the moment by some denizen of heaven, and the tiara which he
threw into the sky was carried off, we may learn from hence too that this was the
ordering of fate.
tadevamv naradevi doato na tatprayta pratigatumarhasi |
49. Do not therefore assume1 that his departure arises from the fault of either of us,
O queen; neither I nor this horse acted by our own choice; he went on his way with
the gods as his retinue.
vanni patn
62. He surely has never heard of the monarchs of olden times, his own ancestors,
Mahsudara1 and the rest, how they went with their wives into the forest, that
he thus wishes to follow a religious life without me.
sama bubhuk parato pi tatphala tato sya jto mayi dharmamatsara ||
8.63
63. He does not see that husband and wife are both consecrated in sacrifices, and
both purified by the performance of the rites of the Veda, and both destined to
enjoy2 the same results afterwards, he therefore grudges me a share in his merit.
dhruva sa jnan mama dharmavallabho mana priye pykalaha
muhurmitha |
sukha vibhrmmap
64. Surely it must be that this fond lover of religion, knowing that my mind was
secretly quarrelling even with my beloved, lightly and without fear has deserted me
thus angry, in the hope to obtain heavenly nymphs in lndras world!
vane yadartha sa tapsi tapyate riya ca hitv mama bhaktimeva ca || 8.65
65. But what kind of a thought is this of mine? those women even there have the
attributes which belong to bodies, for whose sake he thus practises austerities in
the forest, deserting his royal magnificence and my fond devotion.
sa tu priyo mmiha v paratra v katha na jahyditi me manoratha || 8.66
66. I have no such longing for the joy of heaven, nor is that hard for even common
3
people to win if they are resolute; but my one desire is how he my beloved may
never leave me either in this world or the next.
abhgin yadyahamyatekaa ucismita bharturudkitu mukham |
na madabhgyo rhati rhulo pyaya kadcidake parivartitu pitu || 8.67
67. Even if I am unworthy to look on my husbands face with its long eyes and bright
smile, still is this poor Rhula never to roll about in his fathers lap?
68. Alas! the mind of that wise hero is terribly stern, gentle as his beauty seems,
it is pitilessly cruel, who can desert of his own accord such an infant son with his
inarticulate talk, one who would charm even an enemy.
anthavacchrrahite sukhocite vana gate bhartari yanna dryate || 8.69
69. My heart too is certainly most stern, yea, made of rock or fashioned even of
iron, which does not break when its lord is gone to the forest, deserted by his royal
glory like an orphan, he so well worthy of happiness.
70. So the queen, fainting in her woe, wept and pondered and wailed aloud
repeatedly, self-possessed as she was by nature, yet in her distress she remembered
not her fortitude and felt no shame.
tatastath okavilpaviklav yaodhar prekya vasudhargatm |
71. Seeing Yaodhar thus bewildered with her wild utterances of grief and fallen on
the ground, all the women cried out with their faces streaming with tears like large
lotuses beaten by the rain.
janasya tenrttaravea chatacacla vajradhvanineva vraa || 8.72
72. But the king, having ended his prayers, and performed the auspicious rites of the
sacrifice, now came out of the temple; and being smitten by the wailing sound of the
people, he tottered like an elephant at the crash of a thunderbolt.
nimya ca cchadakakathakvubhau sutasya sarutya ca nicaya sthiram
|
73. Having heard (of the arrival) of both Chadaka and Kathaka, and having
learned the fixed resolve of his son, the lord of the earth fell struck down by sorrow
like the banner of Indra when the festival is over.1
Cf. I, 63.
78. How should not the mind of Manu himself be distracted, when parted from his
dear virtuous son,2 (Manu) the son of Vivasvat, who knew the higher and the
lower, the mighty lord of creatures, the institutor of the ten chieftains.3
gate vana yastanaye diva gato na mo
79. I envy the monarch, that friend of Indra, the wise son of king Aja,4 who, when
his son went into the forest, went himself to heaven, and dragged out no miserable
life here with vain tears.
1
81. Thus the king, in his grief for his separation from his son, losing all his innate
firmness which was stedfast like the earth, loudly lamented as one distraught, like
Daaratha, a prey to his sorrow for Rma.
rutavinayagunvitastatasta matisaciva pravay purohitaca |
avadh
82. Then the wise counsellor, endued with religious learning, courtesy, and virtue,
and the old family priest, spoke to him as was befitting in these well-weighed words,
neither with their faces overwhelmed by grief nor yet wholly unmoved:
83. Cease, O noblest of men, thy grief, regain thy firmness, surely thou wilt not,
O firm hero, shed tears like one of no self-control; many kings on this earth have
gone into the forests, throwing away their royal pomp like a crushed wreath.
na hi sa divi na cakravartirjye kaamapi vsayitu sukhena akya || 8.84
84. Moreover, this his state of mind was all predetermined; remember those words
long ago of the holy sage Asita; "He will never be made to dwell even for a moment
contentedly in heaven or in an emperors domain."
bahuvidhamiha yuddhamastu tvattava tanayasya vidheca tasya tasya || 8.85
85. But if, O best of men, the effort must be made, quickly speak the word, we two
will at once go together; let the battle be waged in every way with thy son and his
fate whatever it be.
narapatiratha tau asa tasmddrutamita eva yuvmabhipraytam |
86. Then the king commanded them both, Do you both go quickly hence, my
heart will not return to quiet, any more than a birds in the woods longing for its
young.
8. As they were going, they saw him bereft of all ornaments,1 but still radiant with
his beauty, sitting like a king in the road at the foot of a tree, like the sun under the
canopy of a cloud.
yna vihyopayayau tatasta purohito matradharea srdham |
yath vanastha sahav
9. Leaving his chariot, the family priest then went up to the prince with the
counsellor, as the saint Aurvaeya2 went with Vmadeva, wishing to see Rma when
he dwelt in the forest.
tvarcaymsaturarhatasta divva ukrgirasau mahedram |
pratyarcaymsa sa crhatastau divva ukrgirasau mahedra || 9.10
10. They paid him honour as was fitting, as ukra and Agiras honoured Indra in
heaven; and he in return paid due honour to them, as Indra in heaven to ukra and
Agiras.
virejatustasya ca sanikare punarvas yogagatvivedo || 9.11
11. Then they, having obtained his permission, sat down near him who was the
banner of the kya race; and they shone in his proximity like the two stars of the
asterism Punarvas in conjunction with the moon.
12. The family priest addressed the prince who shone brightly as he sat at the foot of
heavenly tree prijta:
1
2
Is
for sraj?
Agastya, the son of Urva. Vmadeva was Daarathas counsellor.
16. That effect which is wrought in the clouds, water, the dry grass, and the
mountains by the wind, the sun, the fire, and the thunderbolt, that same effect this
grief produces in us by its tearing in pieces, its drying up, its burning, and its
cleaving.
aniabadhau kuru mpyupek sarveu bhteu day hi dharma || 9.17
17. Enjoy therefore for a while the sovereignty of the earth, thou shalt go to the
forest at the time provided by the stras, do not show disregard for thy unhappy
kindred, compassion for all creatures is the true religion.
na caia dharmo vana eva siddha pure pi siddhirniyat yatnm |
buddhica yatnaca nimittamatra vana ca liga ca hi bhrucihnam || 9.18
18. Religion is not wrought out only in the forests, the salvation of ascetics can be
accomplished even in a city; thought and effort are the true means; the forest and the
badge are only a cowards signs.
Conjectural. [The Tibetan reads the second line, khyodkyi obyuvar ogyurvar donni espao,
I know thy purpose which is about to arise (or has arisen) in thy mind. Can they have read
bhvinam or bhvitam? H.W.]
2
I read
.
22. I desire, when I have once closely embraced thee after thy kingly
consecration is once performed, and while thou art still wet with the sacred water,
when I behold thee with the pomp of the royal umbrella, in the fulness of that joy
to enter the forest."
ityabravdbhmipatirbhavata vkyena vpagrathitkarea |
rutv bhavnarhati tatpriyrtha snehena tatsnehamanupraytum || 9.23
23. Thus did the king say to thee in a speech whose words were stopped by tears,
surely having heard it, for the sake of what is so dear to him, thou wilt with all
affection follow his affection.
1
2
1
2
|
kasmdakle vanasaraya me putrapriyastatra bhavn avocat || 9.37
37. Since from the moment of leaving the womb death is a characteristic adjunct,4
why, in thy affection for thy son, hast thou called my departure to the forest illtimed?
bhavatyaklo viaybhipattau klastathaivbhividhau pradia | 9.38
klo jagatkarati sarvaklnarcrhake reyasi sarvakla ||
38. There may be an "ill time" in ones attaining a worldly object, time indeed is
described as inseparably connected with all things;5 time drags the world into all its
6
various times; but all time suits a bliss which is really worthy of praise.
pratigrahtu mama na kama tu lobhdapathynnamivturasya || 9.39
39. That the king should wish to surrender to me his kingdorn, this is a noble
thought, well worthy of a father; but it would be as improper for me to accept it, as
for a sick man through greed to accept unwholesome food.
sodvegat yatra mada ramaca paropacrea ca dharmap || 9.40
40. How can it be right for the wise man to enter royalty, the home of illusion,
where are found anxiety, passion, and weariness, and the violation of all right
through anothers service?
Pralabhya, cf. Horace, vivens moriensque fefellit. [The Tibetan has rabtu bslasnas, having
deceived. H.W.]
2
The Tibetan has for the fourth line deltar (eva) odorldan skyela rjessu rten rnam ci, thus
what kind of reliance is there on man who is of a leaving disposition? Should we read in the
orginal ityeva jane tygini ko nurodha?
3
Johnson reads:
.
4
Can anubadhya be wrongly used for anubandhya?
5
Cf. P.III, 3, 44.
6
I.e. mukti can never be ill-timed. But this is an obscure loka (verse).
43. For it is better to eat herbs in the forest, embracing the highest contentmentas if
one were concealing a jewel, than tio live with the dangers to which sovereignty is
exposed, as if with loathsome black snakes.
lghya hi rjyni vihya rj dharmbhilea vana praveum |
44. For it is praiseworthy for kings to leave their kingdoms and enter the forest in the
desire for dharma, but it is not fitting to break ones vow and forsaking the forest to
go to ones home.
jta kule ko hi nara sasattvo dharmbhilea vana pravia |
45. For what man of resolution and good family, having once gone to the forest in the
desire for dharma, would cast off the robe and, dead to shame, proceed to the city
even of Puradara?
Johnson reads: grhkula ca ambviva sra vinda rjya hi ramya vyasanraya ca,
and translates the whole verse: For kingship is at the same time full of delights and the
vehicle of calamity, like a golden palace all on fire, like dainty food mixed with poison, or
like a lotus-pond infested with crocodiles.
2
The remainder of the princes speech is lost. By Beals translation from the Chinese, fifteen
verses are wanting. [Ed: the lacunae (which are here given in italics), are filled in in the text
and translation presented here from Johnsons edition, where it appears that in fact only 10
verses were lost to Cowells manuscripts. The numbers in italics for the rest of this chapter
are given from Johnsons edition which necessarily parts company with Cowells at this
point.]
9.56)
46. If there is any activity hereafter, we will enjoy ourselves in it as may offer; or if
there is no activity beyond this life, then there is an assured liberation to all the
world without any effort.
astti kecitparalokamhurmokasya yoga na tu varayati |
(9.57)
47. Some say there is a future life, but they do not allow the possibility of liberation;
as fire is hot by nature and water liquid, so they hold that there is a special nature in
our power of action.2
1
2
1
2
I read gamayanti.
Purua.
(9.65)
55. A man discharges his debt to his ancestors by begetting offspring, to the saints
by sacred lore, to the gods by sacrifices; he is born with these three debts upon him,
whoever has liberation (from these,) he indeed has liberation.
ityevametena vidhikramea moka sayatnasya vadati tajj |
prayatnavato pi hi vikramea mumukava khedamavpnuvati || 9.56 (9.66)
56. Thus by this series of rules the wise promise liberation to him who uses effort;
but however ready for effort with all their energy, those who seek liberation will
find weariness.
tatsaumya moke yadi bhaktirasti nyyena sevasva vidhi yathoktam |
eva bhaviyatyupapattirasya satpanaca nardhipasya || 9.57 (9.67)
57. Therefore, gentle youth, if thou hast a love for liberation, follow rightly the
prescribed rule; thus wilt thou thyself attain to it, and the kings grief will come to an
end.
(9.68)
58. And as for thy meditations on the evils of life ending in thy return from the
forest to thy home, let not the thought of this trouble thee, my son, those in old
time also have returned from the forests to their houses.
raraka rma || 9.59 (9.69)
59. The king Ambara,1 though he had dwelt in the forest, went back to the city,
surrounded by his children; so too Rma, seeing the earth oppressed by the base,
came forth from his hermitage and ruled it again.
13
9.65 (9.75)
65. But even though I cannot discern the truth, yet still, if good and evil are doubted,
let ones mind be set on the good; even a toil1 in vain is to be chosen by him whose
soul is good, while the man of base soul has no joy even in the truth.
9.76)
66. But having seen that this "sacred tradition" is uncertain, know that that only is
right which has been uttered by the trustworthy; and know that trustworthiness
means the absence of faults; he who is without faults will not utter an untruth.
na te prama na hi dharmanicayevala pramya parikatavrat || 9.67
(9.77)
67. And as for what thou saidst to me in regard to my returning to my home, by
alleging Rma and others as examples, they are no authority, for in determining
duty, how canst thou quote as authorities those who have broken their vows?
tadevamapyeva ravirmah patedapi sthiratva himavn giristyajet |
(9.78)
68. Even the sun, therefore, may fall to the earth, even the mountain Himavat may
lose its firmness; but never would I return to my home as a man of the world, with
no knowledge of the truth and my senses only alert for external objects.
iti pratij sa cakra garvito yatheamutthya ca nirmamo yayau || 9.69 (9.79)
69. I would enter the blazing fire, but not my house with my purpose unfulfilled.
Thus he proudly made his resolve, and rising up in accordance with it, full of
disinterestedness, went his way.
tata savpau sacivadvijvubhau niamya tasya sthirameva nicayam |
viaavaktrvanugamya dukhitau anairagaty purameva jagmatu || 9.70
(9.80)
70. Then the minister and the Brhman, both full of tears, having heard his firm
determination, and having followed him awhile with despondent looks, and
overcome with sorrow, slowly returned of necessity to the city.
MSS khedo.
Book X: [reybhigamano]
[reyas Visit]
1. The prince, he of the broad and lusty chest, having thus dismissed the minister and
beautiful palaces.
paccalka nagara prapede
2. He reached the city distinguished by the five hills, well guarded and adorned with
mountains, and supported and hallowed by auspicious sacred places,1 like
2
Brahman in a holy calm going to the uppermost heaven.
gbhryamojaca nimya tasya vapuca dpta purunattya |
3. Having heard of his majesty and strength, and his splendid beauty, surpassing all
other men, the people of that region were all astonished as at him who has a bull for
his sign and is immovable in his vow.3
ta prekya yo nyena yayau sa tasthau yactra tasthau pathi so nvagacchat |
druta yayau ya sadaya sadhra ya kacidste sma sa cotpapta || 10.4
4. On seeing him, he who was going elsewhere stood still, and he who was standing
there followed him in the way; he who was walking gently and gravely ran quickly,
and he who was sitting at once sprang up.
|
snigdhena kacidvacasbhyanadannaiva jagmpratipjya kacit || 10.5
5. Some people reverenced him with their hands, others in worship saluted him with
their heads, some addressed him with affectionate words, not one went on without
paying him homage.
ta jihriyu prekya vicitrave prakravca pathi maunamyu |
dharmasya skdiva sanikarnna kacidanyyamatirbabhva || 10.6
6. Those who were wearing gay-coloured dresses were ashamed when they saw him,
those who were talking on random subjects fell to silence on the road; no one
indulged in an improper thought, as at the presence of Religion herself embodied.
1
7. In the men and the women on the highway, even though they were intent on other
business, that conduct alone with the profoundest reverence seemed proper which is
enjoined by the rules of royal homage; but his eyes never looked upon them.
bhruvau lala mukhamkaa v vapu karau v caraau gati v |
yadeva yastasya dadara tatra tadeva tasynubabadha caku || 10.8
8. His brows, his forehead, his mouth, or his eyes, his body, his hands, his feet, or
his gait, whatever part of him any one beheld, that at once riveted his eyes.
9. Having beheld him with the beautiful circle of hair between his brows and with
long eyes, with his radiant body and his hands showing a graceful membrane
between the fingers, so worthy of ruling the earth and yet wearing a mendicants
dress,
reyo tha bhart magadhjirasya vhydvimndvipula janaugham |
dadara papraccha ca tasya hetu tatastamasmai purua aasa || 10.10
2
10. Then reya, the lord of the court of the Magadhas, beheld from the outside of
his palace the immense concourse of people, and asked the reason of it; and thus did
a man recount it to him:
sa eva kydhipatestanjo nirkyate pravrajito janena || 10.11
11. He who was thus foretold by the Brhmans, "he will either attain supreme
wisdom or the empire of the earth," it is he, the son of the king of the kyas,
who is the ascetic whom the people are gazing at.
tata rutrtho manas gatrtho rj babhe purua tameva |
vijyat kva pratigacchatti tathetyathaina puruo nvagacchat || 10.12
12. The king, having heard this and perceived its meaning with his mind, thus at
once spoke to that man: Let it be known whither he is going; and the man, receiving
the command, followed the prince.
1
2
So the Tibetan. The Sanskrit text seems corrupt here. Cf. I,65 c.
A name of Bimbisra, see Burnouf, Introd. p. 165.
Hardy explains this he does not look before him further than the distance of a plough of
nine spans (Manual of Buddhism, p. 371).
2
Cf. Lalitavistara.
3
I.e. as if he, not the mountain, were entitled to the name acala.
1
2
[The Tibetan translates the fourth line, damparnams da bcaspas dampai dpal ophel-lo, by
being with the good the prosperity of the good increases. H.W.]
2
Nirva.
1
2
Vimarayanti?
Vidaa; cf. sadaa in Raghuv. XVI, 65.
[Ed: These 2 syllables, missing in Cowells edition of the text (where he wrongly identifies
the omission as occurring in line c), are supplied from Johnsons edition.]
2
Valabhid, the smiter of the demon Vala.
4. But those men who act unchangingly towards their friends in reverses of fortune,
I esteem in my heart as true friends; who is not the friend of the prosperous man in
his times of abundance?
eva ca ye dravyamavpya loke mitreu dharme ca niyojayati |
avptasri dhanni te bhrani nte janayati tpam || 11.5
5. So those who, having obtained riches in the world, employ them for the sake of
their friends and religion, their wealth has real solidity, and when it perishes it
produces no pain at the end.
9. These transient pleasures, the robbers of our happiness and our wealth, and
which float empty and like illusions through the world, infatuate mens minds
even when they are only hoped for, still more when they take up their abode in
the soul.
kmbhibht hi na yti arma tripiape ki vata martyaloke |
10. The victims of pleasure attain not to happiness even in the heaven of the gods,
still less in the world of mortals; he who is athirst is never satisfied with pleasures, as
the fire, the friend of the wind, with fuel.
jagatyanartho na samo sti kmairmohcca teveva jana prasakta |
tattva viditvaivamanarthabhru prja svaya ko bhilaedanartham || 11.11
11. There is no calamity in the world like pleasures, people are devoted to them
through delusion; when he once knows the truth and so fears evil, what wise man
would of his own choice desire evil?
The Sanskrit of this line is corrupt and does not scan. The Tibetan renders it as follows:
khyodkyi (te) espa (vinicaya) gazhig bdagla dmigspa odi, whatever a determination of
thine imagines of me, to this (answering I would say). I would read vibhvya mmeva. The
translation given above is conjectural.
14. Though he had enjoyed the kingdom of the gods in heaven, when Indra had
great iis bear his litter,2 Nahua fell, unsatisfied with pleasures.
aiaca rj tridiva vighya ntvpi dev vaamurva tm |
lobh
15. King (Purravas) the son of I, having penetrated into the furthest heaven, and
brought the goddess Urva into his power, when he wished in his greed to take
away gold from the is3 being unsatisfied with pleasures, fell into destruction.
balermahedra nahua mahedrdidra punarye nahudupeyu |
svarge kitau v viayeu teu ko vivasedbhgyakulkuleu || 11.16
16. Who would put his trust in these worldly objects, whether in heaven or in earth,
unsettled as to lot or family, which passed from Bali to Indra, and from Indra to
Nahua, and then again from Nahua back to Indra?
crbar mlaphalbubhak ja vahato pi bhujagadrgh |
yairanyakry munayo pi bhagn
17. Who would seek these enemies bearing the name of pleasures, by whom even
those sages have been overcome, who were devoted to other pursuits, whose only
clothes were rags, whose food was roots, fruits, and water, and who wore their
twisted locks as long as snakes?
18. Those pleasures for whose sake even Ugryudha,1 armed terribly as he was with
his weapon, found death at Bhimas hands, is not the mere thought of them
unlucky and fatal, still more the thought of the irreligious whose lives are spent in
their service?
sadbhyaca garh niyata ca ppa ka kmasaja viamsasda || 11.19
19. Who that considers the paltry flavour of worldly objects, the very height of
union being only insatiety, the blame of the virtuous, and the certain sin, has
ever drawn near this poison which is called pleasure?
svsthya ca kmevakuthaln kmn vihtu kamamtmavadbhi ||
11.20
20. When they hear of the miseries of those who are intent on pleasure and are
2
devoted to worldly pursuits, such as agriculture and the rest, and the self-content of
those who are careless of pleasure, it well befits the self-controlled to fling it
3
away.
jey vipatkmini kmasapatsiddheu kmeu mada hyupaiti |
maddakrya kurute na krya yena kato durgatimabhyupaiti || 11.21
21. Success in pleasure is to be considered a misery in the man of pleasure, for he
becomes intoxicated when his desired pleasures are attained; through intoxication he
does what should not be done, not what should be done; and being wounded thereby
he falls into a miserable end.
yatnena labdh parirakitca ye vipralabhya pratiyti bhya |
tevtmavn ycitakopameu kmeu vidvniha ko rameta || 11.22
22. These pleasures which are gained and kept by toil, which after deceiving
leave you and return whence they came, these pleasures which are but borrowed
for a time,4 what man of self-control, if he is wise, would delight in them?
34. He whose intellect is blinded with pleasure does pitiable things; he incurs
calamities, such as death, bonds, and the like; the wretch, who is the miserable slave
of hope for the sake of pleasure, well deserves the pain of death even in the world of
the living.
1
2
The Chinese translation seems to take la as a stake for impaling criminals in ver. 864.
The text is corrupt. I would read kravytsu ntmnam. The va in line 1 is for iva, a rare
form, but allowed by Sanskrit lexicographers. Perhaps we should translate kmndhasaja,
these men who are called "blinded with pleasure".
I have adopted Professor Keilhorns suggested reading sukhya ite hyasukhya gharme. [Ed:
text prints sukhya gte hyasukhya dharme, which makes no sense; Johnsons edition agrees
with the text printed here.]
2
Cf. h sustoikhia [Ed: written in Greek letters in the original] of the Pythagoreans (Arist.
Ethics, I, 6).
3
Cf. Isaiah xxii. 23, 24 [Ed: Hebrew characters are included, but are illegible in my edition of
the text, and so cannot be transliterated here].
4
Professor Keilhorn would read rakamtre.
53. Only he who, though seeing, would envy the blind, though free the bound,
though wealthy the destitute, though sound in his reason the maniac, only he, I
say, would envy one who is devoted to worldly objects.
ihottama tisukha ca yasya paratra
54. He who lives on alms, my good friend, is not to be pitied, having gained his end
and being set on escaping the fear of old age and death; he has here the best
happiness, perfect calm, and hereafter all pains are for him abolished.
55. But he is to be pitied who is overpowered by thirst though set in the midst of
great wealth, who attains not the happiness of calm here, while pain has to be
experienced hereafter.
56. Thus to speak to me is well worthy of thy character, thy mode of life, and thy
family; and to carry out my resolve is also befitting my character, my mode of life,
and my family.
neccheyamptu tridive pi rjya nirmaya ki vata mnueu || 11.57
57. I have been wounded by the enjoyment of the world, and I have come out
longing to obtain peace; I would not accept an empire free from all ill even in the
third heaven, how much less amongst men?
anartha ityttha mamrthadarana kay trivargo hi na cpi tarpaka || 11.58
58. But as for what thou saidst to me, O king, that the universal pursuit of the three
objects is the supreme end of man, and1 thou saidst that what I regard as the
desirable is misery, thy three objects are perishable and also unsatisfying.
61. But since Fate is so well skilled in its art as to draw the world in all its various
ages into its power, how shall the wise man, who desires tranquillity, wait for old
age, when he knows not when the time of death will be?
jaryudho vydhivikrasyako yadtako vydha ivrita sthita |
ko manoratha ||
11.62
62. When death stands ready like a hunter, with old age as his weapon, and diseases
scattered about as his arrows, smiting down living creatures who fly like deer to the
forest of destiny, what desire can there be in any one for length of life?
suto yuv v sthaviro thav iustath tvarvniha kartumarhati |
63. It well befits the youthful son or the old man or the child so to act with all
promptitude that they may choose the action of the religious man whose soul is all
mercy, nay, better still, his inactivity.
yadttha v dptaphal kulocit kuruva dharmya makhakriymiti |
namo makhebhyo na hi kmaye sukha parasya dukhakriyaypadiyate || 11.64
64. And as for what thou saidst, "be diligent in sacrifices for religion, such as are
worthy of thy race and bring a glorious fruit," honour to such sacrifices! I desire
not that fruit which is sought by causing pain to others!3
1
dhaya.
Ko, who? seems to be used here for Fate. Professor Keilhorn would read Yadtako
jagad vayasu sarveu vaa vikarati.
3
Yad iyate is the true reading.
2
I read amatattva.
This verse is obscure, the division of the clauses is uncertain, the Chinese translation
giving only six; but ava seems to occur eight times. The Tibetan has its equivalent srus nine
times.
2
So the Tibetan.
3
This is a very hard verse, but the obscure Chinese translation helps to explain it, vv. 912 915. I read in c himriatrum, i.e. water, as the enemy of the enemy of cold (fire). The bird
flies to water to stop the effects of fire; as the king is to destroy his enemies by means of
their enemies, cf. Manu VII, 158. Here, however, it seems to mean also that he is to destroy
his passions by their opposites; the home (kaya) is the summum bonum, nirva. I read
samplava for sambhava, as the two words are confused in XII, 24 and 28.
4
Ca seems used in a very artificial manner with the elipsis of the substantive which should
follow it; cf. Amarakoa III, 4, 1, 6 (we might also read prpad).
3. They, having mutually asked after each others health as was fitting, sat down in a
clean place on two pure wooden seats.
2
1
2
1
2
48. Then having seen how fear arises from passion and the highest happiness from
the absence of passion, he strives, by restraining all the senses, to attain to
tranquillity of mind.
atho vivikta kmebhyo vypddibhya eva ca |
vivekajamavpnoti prvadhyna vitarkavat || 12.49
49. Then he reaches the first stage of contemplation, which is separated from
desires, evil intentions and the like, and arises from discrimination and which
involves reasoning.2
1
2
Dharma.
Cf. Yoga-stras I, 42.
59. But rising beyond this contemplation, having seen the imperfections of all
embodied souls, the wise man climbs to a yet higher wisdom in order to abolish all
body.
kmebhya iva satprjo rpdapi virajyate || 12.60
60. Then, having abandoned this contemplation, being resolved to find a further
distinction, he becomes as disgusted with form itself as he who knows the real is with
pleasures.
arre khni ynyasya tnydau parikalpayan |
ghanevapi tato dravyevkamadhimucyate || 12.61
61. First he makes use of all the apertures of his body; and next he exerts his will to
experience a feeling of void space even in the solid parts.2
kasamamtmna sakipya tvaparo budha |
tadaivnatata payan vieamadhigacchati || 12.62
62. But another wise man, having contracted his soul which is by nature extended
3
everywhere like the ether, as he gazes ever further on, detects a yet higher
distinction.
kicaya.
Cf. Kaha Up. VI, 17.
3
Mahbh. IX, 50; Tattvakaumud, 5.
2
1
2
(12.84)
82. Seeking to know the true distinction, he went to the hermitage of Udraka,1 but he
gained no clear understanding from his treatment of the soul.
sajsajitvayordoa jtv hi munirudraka |
kicinytpara lebhe sajsajtmik gatim || 12.83 (12.85)
83. For the sage Udraka, having learned the inherent imperfections of the name and
the thing named, took refuge in a theory beyond Nihilism, which maintained a name
and a non-name.
yasmcclabane skme sajsaje tata param |
(12.86)
84. And since even a name and a non-name were substrata, however subtil, he went
even further still and found his restlessness set at rest in the idea that there is no
named and no un-named;
yataca buddhistatraiva sthitnyatrpracri |
skmpdi tatastatra nsajitva na sajit || 12.85 (12.87)
85. And because the intellect rested there, not proceeding any further, it became
very subtil, and there was no such thing as un-named nor as named.
yasmcca tamapi prpya punarvartate jagat |
bodhisattva para prepsustasmdudrakamatyajat || 12.86 (12.88)
86. But because, even when it has reached this goal it yet returns again to the world,
therefore the Bodhisattva, seeking something beyond, left Udraka.
bheje gayasya rjarernagarsajamramam || 12.87 (12.89)
87. Having quitted his hermitage, fully resolved in his purpose, and seeking final
bliss, he next visited the hermitage, called a city, of the royal sage Gaya.
atha nairajantre ucau uciparkrama |
cakra vsamektavihrbhivrat muni || 12.88 (12. 90)
88. Then on the pure bank of the Nairajan the saint whose every effort was pure
fixed his dwelling, bent as he was on a lonely habitation.
(Then he saw five mendicants who had come there before him; they had taken vows on themselves a
practised austerities, vaunting themselves of control of the five senses.)
puyrjitadhanrogyamidriyrth ivevaram || 12.89 (12.92)
89. Five mendicants, desiring liberation, came up to him when they beheld him there,
just as the objects of the senses come up to a percipient who has gained wealth and
health by his previous merit.
sapjyamnastai prahvairvinaynatamrtibhi |
tadvaasthyibhi iyairlolairmana ivedriyai || 12.90 (12.93)
90. Being honoured by these disciples who were dwelling in that family, as they
bowed reverently with their bodies bent low in humility, as the mind is honoured by
the restless senses,
dukari samrebhe tapsyanaanena sa || 12.91 (12.94)
91. And thinking, this may be the means of abolishing birth and death, he at once
commenced a series of difficult austerities by fasting.
upavsavidhn nekn kurvan naradurcarn |
vari akarmaprepsurakarotkryamtmana || 12.92 (12.95)
92. For six years, vainly trying to attain merit,2 he practised self-mortification,
performing many rules of abstinence, hard for a man to carry out.
annakleu caikaikai sakolatilataulai |
apraprasasrapra prepsuraprayat || 12.93 (12.96)
93. At the hours for eating, he, longing to cross the world whose farther shore is so
difficult to reach, broke his vow with single jujube fruits, sesame seeds, and rice.
sa evopacayo bhyastejassya
(12.97)
94. But the emaciation which was produced in his body by that asceticism, became
positive fatness through the splendour which invested him.
[Ed: Johnsons edition inserts this verse here, along with the translation. The numbering in
Johnsons edition is again affected by this change.]
2
This is the Tibetan reading [lasni thobbzhed lo drugtu, wishing to obtain (the fruits of
good) works, during six years. H.W.]
(12.106)
(12.107)
104. Having thus resolved, this means is based upon eating food, the wise seer of
unbounded wisdom, having made up his mind to accept the continuance of life,
snto nairajantrduttatra anai k
bhaktyvanatakhgrairdattahastastaadrumai || 12.105 (12.108)
105. And having bathed, thin as he was, slowly came up the bank of the Nairajan,
supported as by a hand by the trees on the shore, which bent down the ends of their
branches in adoration.
atha gopdhipasut daivatairabhicodit |
(12.109)
106. Now at that time Nandabal, the daughter of the leader of the herdsmen,
impelled by the gods, with a sudden joy risen in her heart, had just come near,
sitaakhojjvalabhuj nlakabalavsin |
sapheamlnlburyamuneva saridvar || 12.107 (12.110)
107. Her arm gay with a white shell, and wearing a dark blue woollen cloth, like the
river Yamun, with its dark blue water and its wreath of foam.
s raddhvardhitaprtirvikasallocanotpal |
iras praipatyaina grhaymsa pyasam || 12.108 (12.111)
108. She, having her joy increased by her faith, with her lotus-like eyes opened wide,
bowed down before him and persuaded him to take some milk.
Dharm.
1
2
1
2
Or go to thy home.
64. He who, when he beholds the world drowned in the great flood of existence and
unable to reach the further shore, strives to bring them safely across, would any
right-minded soul offer him wrong?
I read hatodyamo.
72. When the flower-armed god thus fled away vanquished with his hostile forces
and the passionless sage remained victorious, having conquered all the power of
darkness, the heavens shone out with the moon like a maiden with a smile, and a
sweet-smelling shower of flowers fell down wet with dew.
tathpi ppyasi nirjite gate dia prasedu prababhau nikara |
2
73. When the wicked one thus fled vanquished, the different regions of the sky grew
clear, the moon shone forth, showers of flowers fell down from the sky upon the
3
earth, and the night gleamed out like a spotless maiden.
mravijayo nma trayodaa sarga || 13 ||
[Such is the thirteenth chapter in the great poem ri Buddhacarita,
written by Avaghosa, called Defeat of Mra]
modern Nepalese author. The Chinese and Tibetan translations seem to agree with the
Sanskrit for part of the fourteenth book, but they soon diverge widely from it. The four
books are included in the translation as a literary curiosity.
Book XIV1
tato mrabala jitv dhairyea ca amena ca |
paramrtha vijijsu sa dadhyau dhynakovida || 14.1
1. Then, having conquered the hosts of Mra by his firmness and calmness, he the
great master of meditation set himself to meditate, longing to know the supreme end.
sarveu dhynavidhiu prpya caivaryamuttamam |
sasmra prathame yme prvajanmaparaparm || 14.2
2. And having attained the highest mastery in all kinds of meditation, he
remembered in the first watch the continuous series of all his former births.
amutrhamaya nma cyutastasmdihgata |
iti janmasahasri sasmrnubhavanniva || 14.3
3. In such a place I was so and so by name, and from thence I passed and came
hither, thus he remembered his thousands of births, experiencing each as it were
over again.
tata sattveu kruya cakra karutmaka || 14.4
4. And having remembered each birth and each death in all those various
transmigrations, the compassionate one then felt compassion for all living beings.
atra khalu loko ya paribhramati cakravat || 14.5
5. Having wilfully rejected the good guides in this life and done all kinds of actions
in various lives, this world of living beings rolls on helplessly, like a wheel.
ityeva smaratastasya babhva niyattmana |
kadalgarbhanisra sasra iti nicaya || 14.6
6. As he thus remembered, to him in his strong self-control came the conviction, All
existence is insubstantial, like the fruit of a plantain.
dvitye tvgate yme so dvityaparkrama |
divya caku para lebhe sarvacakumat vara || 14.7
7. When the second watch came, he, possessed of unequalled energy, received a preeminent divine sight, like the highest of all sight-gifted beings.
[Ed: The title of this Chapter is missing along with the rest of the work. There are no further
notes to the original text in Cowells edition.]
9. As he saw the various transmigrations and rebirths of the various beings with their
several lower or higher merits from their actions, compassion grew up more within
him.
ime nye ubhakarma pratihate tripiape || 14.10
10. These living beings, under the influence of evil actions, pass into wretched
worlds, these others, under the influence of good actions, go forward in heaven.
11. The one, being born in a dreadful hell full of terrors, are miserably tortured,
alas! by many kinds of suffering;
pyyate kvathita kecidagnivaramayorasam |
ropyate ruvato nye niaptastabhamyasam || 14.12
12. Some are made to drink molten iron of the colour of fire, others are lifted aloft
screaming on a red-hot iron pillar;
pacyate piavatkecidayaskubhvavmukh |
dahyate karua keciddptevagrariu || 14.13
13. Others are baked like flour, thrown with their heads downwards into iron jars;
others are miserably burned in heaps of heated charcoal;
kecittkairayodarairbhakyate druai vabhi |
14. Some are devoured by fierce dreadful dogs with iron teeth, others by gloating
crows with iron beaks and all made as it were of iron;
keciddhaparirt tacchybhikkia |
asipatra vana nla baddh iva viatyam || 14.15
15. Some, wearied of being burned, long for cold shade; these enter like bound
captives into a dark blue wood with swords for leaves.
[Ed: The conclusion of this chapter is taken from Johnsons translation, which starts at verse
32. For the most part I have omitted the footnotes, which are mainly concerned with the
interpretation of the Tibetan and Chinese texts on which the translation is based. As
Johnsons renderings are a little idiosyncratic I have entered the Sanskrit words into the text
in brackets where they seem to be certain.]
[Ed: It is interesting to note that the form of prattyasamutpda at first follows the outline of
the Mahnidnasutta (D. 15), where consciousness and name-and-form are said to rely on
each other. Later the normal 12-fold exposition, with consciousness proceeded by saskra
and avidy, is given.]
2
Johnsons note: The Tibetan version has one pda missing.
Jinacarita:
The Life of the Victorious Buddha
Original Pi Poem
by
nandajoti Bhikkhu
Table of Contents
Some Notes on Jinacarita
The Author
Ven. Medhakaras Sources
The Poetry of Jinacarita
Epithets of the Buddha
Words not found in PED
3
Preface
Medieval works, and verse texts especially, are much more difficult to understand
and follow than are the Canonical texts, owing to the often very involved sentence
structure, long compounds, and difficult similies that are used. Therefore in this text
and translation of Jinacarita I have also given an analysis of the verse before the
translation is given, so as to break up the compounds into their components, and re1
organise the sentence as it would be if written with the same words in prose.
Many adjectives and adjectival phrases are employed in the descriptions, which add
greatly to the beauty of the poem, see, for instance, the description of the Himlaya
which runs for 10 verses vv. 22-31; or Kludys description of Kapilavatthu: vv.
347-352. But the piling up of adjectives and adjectival phrases which normally occur
in Indian languages before the object they describe, presents some difficulties for
someone translating into English. The problem is not always solved satisfactorily,
and I have occasionally had to bring words forward from quite remote verses in
order to make the sense clear.
Similarly, as word order is different in English than in Pi, and as the syntax of
Medieval composition, unlike the Canonical practice, allows for sentences to run
over many verses, it has sometimes been necessary to take two or more verses at a
time in the translation.
Anandajoti Bhikkhu,
October, 2006
The idea for this came from the Sinhala Vykhs I consulted, but my analysis often differs
from the ones given there.
For some reason in DPPN, II, p. 663, while referring to his previous work, he says that the
King was the second. Perhaps this is a printing error?
3
Vattalagma has been further identified by Somapala Jayawardhana in his Handbook of
Pali Literature, p. 64. as the village Wattala, which still exists south of Colombo.
4
Jayawardhana follows him, but he also gives no reasons for the identification.
5
King Bhuvanekabhu.
Again, the Jinacarita does not mention Payogasiddhi, and nor does the author
identify himself as Vanaratana. Given that the name Medhakara is common, it
seems a bit presumptious to say the authors are the same, and all theories based on
this assumption simply fall to the ground for lack of evidence to support them. It
seems safer therefore here to leave speculation aside, and admit that we remain very
much in the dark in regard to our Authors history.
The verses describing the Rains Residences of the Buddha near the end of the poem (vv.
436-457), are additional to the history covered by the Jtaka Nidna, but everything else is in
that work.
7
The word order in Jinacarita, is here rearranged slightly to bring out the verbal similarity.
Many more examples could easily be assembled.
8
There is a famous passage in Dains Kvydara where he outlines what an epic should
entail:
visihagandhkulaphliphulla-nnvicittni mahruhni
sucittannmigapakkhisagha-sagyamnuttamaknanni
We sometimes see the sandhi itself cross the pdayuga, which is frowned upon in the
prosodic literature, e.g.
pathy Siloka
Upajti
sugandha-indvarakallahrravindarattambujabhsitni
the last syllable of the prior line = -kallahra-aravinda- (349cd)
Something we will not normally see in Sanskrit literature is ellipsis, which is
common in Pi, and which, despite the obvious Sanskrit influences, is also found in
this poem: see e.g. paca-abhi- (33c), sa-inda- (242a), saddhamma-amata- (332b),
sugandha-indvara- (349c), -kia-acchodaka- (362ab), dasa-ahamasmi (452c),
dhamma-asin (453b).
Agrasa
Tamer of the untrained
Incomparable One
Worthy One
Sage
12
[Jinacarita]10
[The Life of the Victorious Buddha]
Namo Tassa Bhagavato Arahato Sammsambuddhassa
Reverence to Him, the Gracious One, the Worthy One, the Perfect Sambuddha
[Ratanattayavandan]11
[Homage to the Three Treasures]
uttama uttamagena namassitv mahesino
nibbnamadhuda pdapakaja sajjanlina [1]
Mahesino uttama pda-pakaja sajjana-alina Nibbna-madhuda uttamaagena namassitv,
Having worshipped the Great Seers supreme lotus feet with my head, which gives
the sweetness of Emancipation to good men like honey gives sweetness to bees,12
mahmohatama loke dhasenta dhammabhkara
ptubhta mahteja dhammarjodaycale [2]
Dhamma-Rja-udaya-acale Dhamma-bhkara, mah-teja ptu-bhta mahmoha-tama dhasenta,
and the sun-like Dhamma, which arose from the immoveable King of Dhamma, and
by the appearance of its great splendour dispels the great darkness of ignorance in
the world,
10
Rouse, Duroiselle: Jinacarita (i.e. the stem form of the title); Vimalavasa, Tilakasiri:
Jinacaritaya (i.e. the Sinhala form of the title); Jinacarita (neuter) is the correct form for the
title of the book, following the label usage of the nominative as indicated in Wijesekeras
Syntax 23. The title itself occurs nowhere in the book, but can be inferred from verses 4 &
459.
11
The titles are placed in brackets as they are not in the original. They have been included
here to outline the structure of the story. The main divisions are based on the
Jtakanidnakath (J Nid).
12
It is very difficult to translate the opening verses, which play on similies which are not
obvious once put into English.
13
The Buddha is also called a Jina in the original texts, see for instance DN 21: Buddha
namassma Jina Janinda.
It is this phrase (Jinassa carita) in compound (Jina-carita) that lends its name to the
book, see also verse 459, where the same phrase occurs.
14
Lit: in that place and in that place.
15
i.e. Nibbna.
16
i.e. Why speak about things of less value?
17
[1: Durekath]
[The Story of the Far Distant Past]
[Sumedhakath]
[The Story of Sumedha]
kappasatasahassassa catunna-cpi matthake
asakheyynam-vsa sabbad puakmina [8]
Catunna asakheyyna ca api kappa-sata-sahassassa matthake sabbad puakmina vsa,
At a time of four immeasurables, and a hundred thousand aeons ago (there was a city
where)18 those who desired merit everyday resided,
nnratanasampanna nnjanasamkula
vicittpaasakia toraagghikabhsita [9]
nn-ratana-sampanna nn-jana-samkula vicitta-paa-sakia toraaagghika-bhsita,
(it was) endowed with various jewels, crowded with various people, full of beautiful
shops, adorned with decorated towers,
yutta dasahi saddehi devindapurasannibha
pura amarasakhta ahosi rucira vara [10]
dasahi saddehi yutta Deva-Inda-pura-sannibha, rucira vara Amara-sakhta
pura ahosi.
having the ten sounds,19 like unto the city of (Sakka) the Lord of the Devas - it was a
20
brilliant, excellent city named Amara.
18
21
27
[Nekkhammakath]
[The Story of the Going Forth]
dnaggahimabindna niptenpi dhasana
ayta ta viloketv ratanambujaknana [20]
Dna-agga-hima-bindna niptena api dhasana ayta ta ratana-ambujaknana viloketv,
Having seen that just as a lotus grove does not go to destruction by the falling of
snowflakes; so his treasures did not go to destruction through his supreme
generosity,30
rudato tisaghassa jalitnalaknan
gajindo viya gehamh nikkhamitv manoram [21]
jalita-anala-knan gaja-indo viya, rudato ti-saghassa mano-ram gehamh
nikkhamitv,
like a lordly elephant from an raging forest fire, after departing from the group of
his crying relatives and from his delightful house,
mahanta so mahvro upagachi himlaya
haricandanakapprgarugandhehi vsita [22]
so Mah-Vro Mahanta Himlaya upagachi, haricandana-kappra-agarugandhehi vsita;
the Great Champion went to the Great Himlayas,
sandalwood, camphor, and aloe;
31
suphullacampaksokapaltilakehi ca
pgapunngangdipdapehi ca maita [23]
suphulla-campaka-asoka-pal-tilakehi ca, pga-punnga-nga-di-pdapehi ca
maita;
adorned with blossoming champaka, asoka, and trumpet-flower trees; embellished
with arecanut, punnga, and ironwood trees,32 and so on;
29
The similie is constructed in a very complex way here, with the first part of the
compounds referring to the beggars, and the second part to the bees. Ogha means both a
multitude and a flood, see SED.
30
Again a complex similie: the first part of the compounds referring to his gifts, the second
to the lotus grove.
31
Hima-laya means the abode of snow.
32
A number of these trees, being indigenous, having no common English name.
which shine with vast, charming, realgar and sapphire mountain ranges; and
places37 having uncountable silver and gold, and so forth;
33
Turaga, one who goes swiftly, a horse; spelt turagama in vv. 73 and 106 below.
Rouse gives sakunta as vulture, which it can be, of course, and Duroiselle omits to
translate, probably because vulture here is so unsuitable; but SED states that it can also mean a
blue jay, which seems more appropriate.
35
Various types of divine and semi-divine beings. Siddhas (accomplished ones) and
vijjdharas (knowledge-bearers) are magicians and sorcerers, so to say.
36
So-called red arsenic.
37
Bhdhara is literally what holds beings, the earth.
34
38
A tank is an artificial lake, which are numerous in India; they normally have staircases
leading down to the waters.
39
A being having the face of a horse and the body of a human.
40
Used synonymously for the semi-divine ngas, which are elsewhere called Mahoraga,
Great Snakes, v. 222.
41
Another complex similie. More literally: an abode for bee-like people longing for blossomlike merit.
[Buddha-Dpakarakath]
[The Story of Buddha Dpakara]
ta ajjhogayha so dhro sahassakkhena mpite
disv isiparikkhre paaslavare tahi [32]
So Dhro ta ajjhogayha, tahi Sahassa-Akkhena mpite paa-sla-vare isiparikkhre disv,
That Hero, after entering into that (region), and seeing there the requisites for a sage
inside an excellent leaf-hut that had been made by (Sakka) the Thousand-Eyed One,
isivesa gahetvna viharanto samhito
satthabbhantare paca-abhihavidh pi ca [33]
uppdetv sampattisukheneva tapodhano
nabhas divasekasmi gacchanto janata isi [34]
isi-vesa gahetvna, satta-ha-abbhantare paca-abhi-aha-vidh pi ca sampattisukhena-eva uppdetv, viharanto samhito. Tapo-Dhano Isi divasa-ekasmi nabhas
gacchanto janata,
and taking the sages dress, after making the five deep knowledges42 and also the
43
eightfold blissful attainments arise within seven days, lived concentrated. One day
when the Sage, the Great Ascetic, was flying through the air,
sodhentam-ajasa disv otaritv nabh tahi
iti ta janata pucchi kasm sodhetha ajasa [35]
ajasa sodhenta disv, nabh tahi otaritv: Kasm ajasa sodhetha? iti ta
janata pucchi.
after seeing people clearing the road, and descending from the sky, he asked the
people: Why do you clear the road?
42
43
Magical powers, the divine-ear, mind-reading, past-life recall, and the divine-eye.
The four material absorptions (jhna), and the four immaterial absorptions (yatana).
44
46
Amara, a common name meaning the gods, so-called because of their relatively long lifespan, though in Buddhist thought even the gods are mortal.
47
The monks, those who are restrained in their senses.
[Abhinhrakath]
[The Story of the Resolution]
pabodhetvna disvna crulocanapakaje
punapeva vicintesi nipanno dhitim tahi [46]
Dhitim tahi nipanno, cru-locana-pakaje pabodhetvna, puna-pi-eva disvna,
vicintesi:
The Firm One, while lying in that place, after raising his charming lotus-eyes, and
once more contemplating (the Buddha), thought thus:
iccheyya-ceham-ajjeva hantvnantarae bhave
saghassa navako hutv paviseyya pura vara [47]
Ce-aha iccheyya, ajja-eva bhave ananta-rae hantv, Saghassa navako hutv,
vara pura paviseyya.
If I so wished, today, after slaying the endless battle of existence, and becoming a
novice in the Sagha, I could enter the excellent city (of Nibbna).48
48
The city referred to here must be Nibbna, which is called a city just two verses below; we
have to understand it this way for the rest of the thought sequence to make sense.
49
These lines are very awkward syntactically, they could also mean: what is there for me
with the private (atakavesena) destruction of the defilements? Maybe both meanings are
intended.
50
rma has the original meaning of pleasure garden here, not monastery.
[Pramkath]
[The Story of the Perfections]
nisinno upadhresi dhamme buddhakare tad
kim-uddha v adho v pi dissu vidissu ca [60]
Tad nisinno Buddha-kare dhamme ki uddha v adho v pi dissu vidissu ca
upadhresi,
Then, while sitting, he examined above, below, in the main and intermediate
directions what things make one Awakened,51
icceva vicinanto so sakala dhammadhtuka
addakkhi sakasantne pahama dnaprami [61]
so iti-eva sakala Dhamma-dhtuka vicinanto, saka-santne pahama dnaprami addakkhi,
examining all the elements of the Dhamma in this way, the first thing he saw in his
own stream (of consciousness)52 was the perfection of giving,
51
i.e. the ten perfections (prmit): generosity, virtue, renunciation, wisdom, energy,
patience, truth, determination, friendliness, and equanimity.
52
I think we must understand santna in this way here, rather than the continuity of lives,
which is what it usually refers to.
53
Sasra is the continuing round of birth and death that rolls on until the attainment of
complete emancipation (parinibbna). The word is derived from the verb sasarati, which
means rolling on, moving about continuously.
54
See his life as King Sivi, Jtaka 499.
and re-arising in the Tusita Heaven, the beautiful abode of the Suras, for a very
long time he dwelt (there) enjoying endless blessings.
55
See e.g. his existence as Maitrbala recorded in the Sanskrit Jtakaml (not found in the
Pi collection).
56
i.e. the bones piled up would exceed the size of the great Mountain Sineru.
57
In his last existence on earth as Vessantara, which forms the subject of the last (547th)
Jtaka story in the Pli collection. Subsequently he was reborn in the Tusita Heaven.
58
It appears that pura is used in the sense of Heaven here.
[2: Avidurekath]
[The Story of the Not-So-Distant Past]
[Paisandhikath]
[The Story of the Conception]
katajalhi devehi ycito dipaduttamo
sambodhya mahvra klo tuyhan-ti din [70]
Mah-Vra tuyha Sambodhya klo ti din katajalhi Devehi ycito DipadaUttamo.
The Devas, with their hands held in reverential salutation, begged the Supreme
Man,59 saying: Great Champion, its time for your Complete Awakening, and so
forth.
viloketvna kldi atv klan-ti bodhiy
paia devasaghassa datv nandanaknana [71]
gantvna devasaghehi sugati gacchito cuto
abhitthuto mahpao cavitvna tato idha [72]
Kla-di viloketvna, Bodhiy kla ti atv, Deva-saghassa paia datv,
deva-saghehi Nandana-Knana gantvna, Ito cuto sugati gaccha, abhitthuto
Mah-Pao tato cavitvna, idha
60
After examining the time and so forth, and understanding This is the time for
Awakening, after giving his promise to the assembly of Devas, and going to the
Nandana Grove with the Devas (he heard): Having passed away from here, pass on
to a good state of being,61 the Greatly Wise One, very satisfied, after passing away
from there, in this existence
59
The epithet sounds a bit strange here, as the Bodhisatta is a deva at this point. Literally,
dipaduttama means: the one supreme on two feet.
60
The five considerations are: the time, the country, the family, the mother, and her life
span.
61
According to J Nid the devas in Nandana Grove are always giving this advice.
(arose) in the very beautiful city called Kapila, (which was) crowded with great
horses with decorated limbs, had various beautiful shops rich in wares, was
resplendent with delightful tall lordly elephants, having towers adorned with a mass
of flags, great houses decorated with watchtowers, lovely city gates, beautiful
womens houses, a city more joyful than Purindadas city,63
bhplamoiratanlinisevitaghipakeruha vimalanekagudhivsa
okkkarjakulaketum-anthantha
suddhodana narapati pavara paicca [75]
bh-pla-moi-ratana-alini-sevita-aghi-pake-ruha vimala-neka-gua-adhivsa
Okkka-Rja-kula-ketu antha-ntha pavara Nara-Pati Suddhodana paicca.
by way of Suddhodana, an excellent Master of Men, protector of those without
protection, who was the pride of the family (descended from) King Okkka, a pure
dwelling place of countless virtues, whose lotus-like feet were served by bejewelled
princes,64 (as many as) a swarm of bees.
62
i.e. Kapilavatthu; names are often shortened or changed around in one way or another in
the verse texts, possibly because their familiarity assures there will be no confusion.
63
Purindada is Sakka, so called because he is said to have gone from city to city, giving
gifts: pure pure dna adsi.
64
Lit: protectors of the earth.
65
Lit: the Kings woman, the expression is apparently not used elsewhere.
Lit: lat = a creeper, used figuratively for the eyebrows; devindacpa = the lord of the
devas bow, a figure for a rainbow.
66
[Jtikath]
[The Story of the Birth]
dasamsvasnamhi dev rao kathesida
mayha tighara deva gantum-icchmaha iti [82]
Dev dasa-msa-avasnamhi ida rao kathesi: Deva! Aha mayha ti-ghara
gantu icchmi. iti
At the end of ten months the Queen said this to the King: Your Majesty! I wish to
go to my relatives house.
67
It is told in J Nid that from the time of his conception four dieties stood guard over him
and his mother to ward off any danger; but no mention is made there of men performing
similar duties.
68
Saa means a heap, a cluster, a multitude; and when applied to forestry a grove, a
thicket; the alternative meanings are both employed here.
69
Lit: shaken by winds born of action; the expression is normally kammajavta, which is an
idiomatic expression with the same meaning.
70
Rasi, a very unusual meaning of the word, see SED under rami.
71
This detail concerning the birth doesnt appear in J Nid. The word for hands is figuritive
from kara, that which does, or makes.
72
[Acchariyakath]
[The Story of the (32) Wonders]
anaasdhraandam-uttama
sursurabrahmanarindapjita
narindam-dya gato mahjano
susajjita ta kapilavhaya pura [97]
Uttama anaa-asdhraa-nda Sura-Asura-Brahma-Nara-inda-pjita Narainda dya mah-jano, ta susajjita Kapila-vhaya pura gato.
At this supreme, rare and extraordinary sound the Suras, Asuras,74 and Brahms
worshipped the Lord of Men, and a great number of people, taking the Lord of Men,
went to the well-prepared city called Kapila.
bhrtibhranagapdapamerurja
sabbam-pi sgarajala vahitu samatth
jtakkhae pi guabhram-asayhamn
sakampayva pahav pavarassa tassa [98]
Pahav bhra-atibhra-naga-pdapa-Meru-Rja pi, sabba sgara-jala pi,
vahitu samatth, tassa pavarassa gua-bhra asayhamn iva, jta-kkhae
sakampayi.
The Earth, though strong enough to bear the weight, the very great weight, of the
forests of trees, Meru the King (of mountains), and also all the waters of the ocean,
as though unable (to bear) the weight of the virtues of that most excellent (being), at
the moment of his birth trembled.
73
The whole declaration runs thus: I am the greatest in the world, I am the elder in the
world, I am the best in the world. This is my last birth, there is no more becoming for me. (see
e.g. Mahpadnasutta, DN 14).
74
The Suras are like gods or spirits, and the Asuras are like demons, or the enemies of the
Suras.
75
Synonymous for the Ngas, which are the supposed enemies of the Supaas. All of the
creatures mentioned here are famed as enemies of one another.
76
This is the first of 32 signs which occurred at the birth of the Bodhisatta. According to J
Nid they also occurred at his conception. The list here differs somewhat from that given in the
J Nid. Nor is it exactly clear how we should number the wonders, though I have, in fact,
managed to bring the number to 32 here.
77
See Sarabhagajtaka (522), where the Bodhisatta in his life as Sarabhaga was an
unrivalled bowman. One of his skills was to shoot with one arrow four bananas placed at each
of the four quarters and retrieve the arrow which returned to him afterwards!
78
This wonder is not found in J Nid.
79
80
The point of these two similies is that all signs of restlessness were put aside.
The Maruts are the rain-gods.
81
82
The three worlds: the sensual realm, the form realm, and the formless realm.
Lit: chowrie, a fan made out of a yaks tail.
84
This appears to be three wonders in J Nid.
85
Jantu normally means all living beings, but here a contrast is intended with those born in
the seas. One of the definitions in SED reads: any animal of the lowest organisation, worms,
insects; which must be the meaning here.
83
86
[Kladevalatpasakath]
[The Story of the Ascetic Kladevala]
iddhimanto mahpao kladevalatpaso
suddhodananarindassa dhmato so kulpago [118]
Kula-upago iddhimanto mah-pao so Kladevala-tpaso dhmato SuddhodanaNara-Indassa (hoti).
The ascetic Kladevala, who had supernatural power and great wisdom, was the
family advisor of the devout Suddhodana, the Lord of Men.
bhojanassvasnamhi tvatislaya gato
gantv divvihrya nisinno bhavane tahi [119]
Bhojanassa-avasnamhi Tvatisa-laya gato, bhavane gantv, tahi divvihrya nisinno.
At the end of his meal, he went to the Tvatisa Abode, and after going to that
dwelling place, he sat down to spend the day there.
chaavesa gahetvna kante te udikkhiya
santosakraa pucchi tesa te pi tam-abravu [120]
Chaavesa gahetvna kante te udikkhiya; tesa santosa-kraa pucchi, te pi
ta abravu:
He saw that after putting on festive clothes, the (Devas) were sporting around; he
asked the reason for their great joy, and they answered him:
pure kapilavatthumhi jto suddhodanatrajo
nisajja bodhimae ti aya buddho bhavissati [121]
Kapila-vatthumhi pure jto aya Suddhodana-atrajo Bodhi-mae nisajja Buddho
bhavissat ti.
In the city of Kapilavatthu there is born to this Suddhodana a son, who, having sat
in the environs of the Bodhi (Tree), will become a Buddha.
[Vappamagalakath]
[The Story of the Ploughing Festival]
yadsi rao puthuvappamagala
tad pura devapura va sajjita
vibhsit t janat manoram
samgat tassa niketam-uttama [129]
Yad Rao Puthu-Vappa-Magala si, tad pura Deva-pura va sajjita t
janat vibhsit manoram tassa uttama niketa samgat.
When it was (time for) the Kings Great Ploughing Festival, then the city was decked
out like a Deva-city, and the people, in their finery, delighted, assembled at (King
Suddhodanas) supreme residence.
87
88
[Psdakath]
[The Story of the Palaces]
yasmi vicittamaimaitamandirna
nnvitnasayansanamaitna
nisseiseiputhubhmikabhsitna
tia utnam-anurpam-alakatna [136]
Yasmi vicitta-mai-maita-nn-vitna-sayana-sana-maitna nissei-seiputhu-bhmika-bhsitna tia utna anurpa alakatna mandirna;
In that place where there were (three) palaces decorated with variegated jewels,
having manifold lodgings with decorated canopies, many-storied, adorned with rows
of stairs, decked out and suitable for the three seasons;
sigesu rasinikar suramandirna
sigesu rasim-apahsakar va nicca
diccarasi viya pakajaknanni
loknanambujavanni viksayanti [137]
sigesu rasi-nikar Sura-Mandirna sigesu rasi nicca apahsa-kar va,
pakaja-knanni dicca-rasi viya loka-nana-ambuja-vanni viksayanti;
around the turrets of which were a multitude of rays, which indeed mocked the
eternal rays around the turrets of the Palaces of the Suras, (and) as the rays of the
sun illumine the lotus-groves, so these (illuminated) the abundant lotus-like89 faces of
the people;
nn maivicitthi bhitthi vanit sad
vin pi dappaacchya pasdhenti saka tanu [138]
vanit sad nn mai-vicitthi bhitthi, dappaa-cchya vin pi, saka tanu
pasdhenti;
near the many and variously bejewelled walls, without (needing) a reflection in
mirrors, the women continually ornamented their slender bodies;
89
There are numerous types of lotus. SED identifies pakaja as the blue lotus, commonly
called Nelum; ambuja (water-born) refers to any kind of lotus.
[Lakkhaakath]
[The Story of the Signs]
kamena jia byadhita mata-ca
disvna rpa tibhave viratto
manorama pabbajita-ca rpa
katv rati tamhi catutthavre [142]
Kamena jia byadhita mata rpa ca disvna, ti-bhave viratto; catuttha-vre
mano-rama rpa pabbajita ca, tamhi rati katv
While proceeding, after seeing the forms of an old man, a sick man, and a dead man,
91
being detached from (attachment to) the three (realms of) existence; on the fourth
occasion (he saw) the delightful form of a renunciant, and delighting in that
90
92
The name means Universal-Maker; in Buddhism he is considered the god who gets things
done, and is frequently seen in the Jtakas erecting buildings and so forth.
93
Here the word is bandhana, but the actual word the Bodhisatta used was rhula (meaning
an impediment), which is how the boy received his name.
94
There is a play on the root rj here, which means to reign and to shine. One of the names
of the sun is the hundred-rayed one.
95
The exclamation as reported in J Nid is: Nibbut nna s mt, nibbuto nna so pit,
nibbut nna s nr, yassya diso pat. Truly satisfied is his mother, truly satisfied is his
father, truly satisfied is that woman who has such a one for husband.
96
[Abhinikkhamanakath]
[The Story of the Great Renunciation]
nipanno vissamitvna saka sayane tahi
pallakam-bhujitvna mahvro mahpati [159]
Mah-Vro Mah-Pati, tahi nipanno, sayane saka vissamitvna, pallaka
bhujitvna,
The Great Champion, the Master of the Earth, having lain down there, after reposing
a little on the couch, and folding his legs crosswise,
nisinno va nekappakra vikra
padisvna niddpagna vadhna
gamissmi dn ti ubbiggacitto
bhave dvramlam-pagantvna ramma [160]
nisinno va nidd-upagna vadhna neka-ppakra vikra padisvna, bhave
ubbigga-citto: Dni gamissm ti, ramma dvra-mla upagantvna,
while sitting, after seeing the change in the various conditions of the women who
had fallen asleep, with his mind fearful of (continued) existence, thinking: I will go
now, after approaching the delightful doorsill,
hapetvna ssa subhummrakasmi
suissmi dhrassa saddan-ti tasmi
nipanna sudanta pasdvahanta
sahya amacca mahpuavanta [161]
acchannasavana channa mantetv kathesida
nehi iti kappetv kanthaka nma sindhava [162]
Dhrassa sadda suissm ti, tasmi subha-ummrakasmi ssa hapetvna,
nipanna sudanta pasda-vahanta sahya mah-puavanta amacca
acchanna-savana Channa mantetv: Kanthaka nma sindhava kappetv,
nehi iti ida kathesi.
after calling Channa, his attentive,98 well-controlled, faith-inspiring, highly
meritorious friend and councillor, who, thinking: I will hear the Heros voice, after
placing his head there on the beautiful threshold, was reposing, said this: After
preparing the horse named Kanthaka, please bring him (here).
98
There is a play on words here acchannasavana Channa, Channa, whose ear was not
closed; i.e. who was attentive.
99
[Niggamanakath]
[The Story of the Departure]
asso smi maynto kla jna rathesabha
iti abravi channo so bhplassa yasassino [174]
Smi, may asso nto, Ratha-Esabha,100 kla jna, iti so Channo Yasassino BhPlassa abravi.
Sire, I have brought the horse, know the time, O Best of Charioteers, so said
Channa to the Famous Protector of the Earth.
mahpati tad sutv channenodrita gira
psd otaritvna gantv kanthakasantika [175]
Tad Mah-Pati Channena-udrita gira sutv, psd otaritvna, Kanthakasantika gantv,
Then the Master of the Earth, after hearing the word spoken by Channa, descending
from the palace, and going into the presence of Kanthaka,
tassida vacana bhsi sabbasattahite rato
kanthakajjekaratti ma trehi sanarmara [176]
lokam-uttrayissmi buddho hutv anuttaro
bhavasgarato ghorajardi-makarkara [177]
tassa-ida vacana bhsi: Sabba-satta-hite rato, Kanthaka, ajja-eka-ratti ma
trehi, anuttaro Buddho hutv, sa-nara-amara makara-akara ghora-jar-di
loka bhava-sgarato uttrayissmi.
said this word to him: Delighting in the welfare of all beings, Kanthaka, carry me
today for this one night, and having become an unsurpassed Buddha, I will carry the
world, with its men and gods, across the ocean of existence, which is a great
repository of terrors beginning with old-age and so forth.
100
101
103
105
The three robes, a bowl, a razor, a needle (for darning), a belt, and a water strainer.
[Rjagahakath]
[The Story in Rjagaha]
indanlasilypi kat pkragopur
hemcal va dissanti tassbhhi tahi tad [204]
Tahi inda-nla-silya-api kat pkra-go-pur, tassa-bhhi tad hema-acal va
dissanti.
In that place the walls and gates were made of sapphire rock, and appeared like a
golden mountain because of (the Bodhisattas) radiance.
koya sakko nu kho brahm mro ngo ti din
bhiyyo kothalappatto padisv ta mahjano [205]
Bhiyyo kothala-ppatto mahjano ta padisv, Aya ko? Sakko nu kho Brahm
Mro Ngo ti din.
The mass of the people having seen him, became greatly excited, (and asked): Who
is this? Is it a Sakka, a Brahm, a Mra, (or) a Nga? and so forth.
107
[Sujtkath]
[The Story of Sujt]
datv paia manujdhipassa
dhropagantvna padhnabhmi
anaasdhraadukkarni
katv tato kici apassamno [212]
Dhro Manuj-Adhipassa paia datv, padhna-bhmi upagantvna, anaaasdhraa-dukkarni katv, tato kici apassamno,
The Hero, after giving his promise to the Ruler of Men, approaching the place for
his striving, going through extraordinary difficulties, and seeing that nothing came
of it,
orikannapnni bhujitv dehasampada
patvjaplanigrodhamla patto suro viya [213]
orika-anna-pnni bhujitv, deha-sampada patv, Suro viya Aja-pla-Nigrodhamla patto.
having consumed material food and drink and regained bodily strength, like a Sura
he reached the root of the Goatherders Banyan (tree).
[Bodhimaakath]
[The Story around the Bodhi Tree]
jantliplimananettavilumpamna
samphullaslavanarjivirjamna
devindanandanavana vabhinandanya
uyynam-uttamatara pavaropagantv [220]
Pavaro jantu-ali-pli-mana-netta-vilumpamna samphulla-Sla-vana-rjivirjamna Deva-Inda-Nandana-Vana va-abhinandanya uyyna uttamatara upagantv,
The Excellent One, having approached the supreme garden, which was like the very
joyful Lord of the Devas Nandana Grove110 (in Tvatisa), a grove shining with
rows of full-blossoming Sla trees, which like a row of bees which stole the peoples
minds and eyes,
katv divvihra so syahasamaye tahi
gaccha kesarallya bodhipdapasantika [221]
so tahi div-vihra katv, syaha-samaye, Bodhi-Pdapa-santika kesara-llya
gaccha.
and having spent the day in that place, in the evening-time, went with the grace of a
lion to the vicinity of the Bodhi Tree.
110
112
The metaphor is obscure here, apart from indicating the trees glory.
113
Lit: twenty-hundred.
One of the definitions of laya in SED is: the union of song, dance and instrumental
music, which is what is intended here. See Sakkapahasutta (DN 21) for a further illustration
of Pacasikhs skill.
115
gle Marmelos; this tree is known as the Beli tree in Sri Lanka.
114
[Mravijayakath]
[The Story of the Defeat of Mra]
sa-indadevasaghehi tehi ittha mahmahe
vattamne tad mro ppim iti cintayi [242]
Tad tehi sa-Inda-Deva-saghehi ittha mah-mahe vattamne, Ppim Mro iti
cintayi:
Then as this great festival with the Lord of the Devas and his hosts was continuing in
this way, the Wicked Mra thought thus:
atikkamitukmoya kumro visaya mama
siddhattho athasiddhattha karissm ti tvade [243]
Atha aya kumro Siddhattho mama visaya atikkamitukmo, tvade
asiddhattha karissm ti.
116
116
117
This is the first of nine terrible storms. They are listed in J-Nid as vta vassa psa
paharaa agra kukkua vluk kalala andhakra & vuha.
118
See PED for this meaning of the prefix upa-. Both Vimalavasa and Tilakasiri give the
analysis as kopa + atiratta, which is impossible.
119
Bhuku = Sanskrit Bhrku.
120
Asaga, lit: unattached.
121
Sakhaayanta, present participle from khaeti, with the upasagga sa-.
122
123
349.
See PED for the meanings dyed (above) and glittering (here) for ratta.
The present tense is here being used to express a decision; see Perniola, Pali Grammar p.
[Sambodhikath]
[The Story of the Perfect Awakening]
eva mrabala dhro viddhasetv mahabbalo
dicce dharamne va nisinno acalsane [267]
Eva Mah-Balo Dhro Mra-bala viddhasetv, dicce dharamne va, acalasane nisinno.
The Hero of Great Strength, having defeated the strength of Mra in this way, while
the sun continued (to shine), sat down on the immoveable seat.
[3: Santikekath]
[The Story of the Present Time]
[Sattasatthakath]
[The Story of the Seven Weeks]
sallakkhetv gue tassa pallakassa anekadh
na tva uhahissmi ito pallakato iti [272]
Tassa pallakassa gue anekadh sallakkhetv, Tva ito pallakato na uhahissmi
iti,
Having considered in countless ways the virtues of that seat, (thinking): I will not
rise from this seat just yet,
sampatti sampajji anekasatakoiyo
satth tattheva sattha nisinno acalsane [273]
Satth tattha-eva acala-sane satta-aha nisinno, aneka-sata-koiyo sampatti
sampajji.
[in the first week] the Teacher sat right there on that immoveable seat for seven
days, and attained the countless ten hundred million attainments.
ajjpi nna dhrassa siddhatthassa yasassino
atthi kattabbakicca hi tasm sanam-laya [274]
na jahs ti ekaccadevatnsi sasaya
atv tsa vitakka ta sametu santamnaso [275]
uhya hemahaso va hemavao pabhakaro
abbhuggantv nabha ntho aksi pihriya [276]
Sasaya ekacca-Devatna: Nna Yasassino Dhrassa Siddhatthassa ajja-api
kattabba-kicca atthi hi tasm sana laya na jahs ti si; tsa vitakka
atv, ta sametu, Santa-Mnaso, hema-vao Pabhakaro, Ntho, hema-haso va
uhya, nabha abbhuggantv, Pihriya aksi.
Some Devats had doubts (thinking): Perhaps there is something more for the
Famous Hero Siddhattha to do, therefore he does not abandon his place on the seat;
having known their thought, to appease that (doubt), He of Peaceful Mind, the
golden-skinned Light-Maker, the Protector, after rising like a golden-swan, and
ascending into the sky, performed the (Double) Miracle. 124
124
The Double Miracle (yamaka pihriya) consists of emitting the opposite qualities of fire
and water from the body at the same time. The Buddha performs it again at v. 367.
125
According to J Nid. this place became known as the Treasure Walkway Shrine
(Ratanacakamacetiya).
126
Here this term signifies the Abhidhamma. The House had been made by the Devas, and
the place became known as the Treasure House Shrine (Ratanagharacetiya).
127
i.e. Mras daughters, Tah, Arat, and Rag (Craving, Dislike and Pleasure). During
this time the Buddha recited vv. 280 and 281 of the Dhammapada.
[Brahmycanakath]
[The Story of Brahms Request]
anotattodaka dantakahangalatmaya
hartakgada bhutv devindenbhatuttama [281]
Dev-Indena-bhata uttama anotatta-udaka, nga-lat-maya danta-kaha,
hartaka-agada bhutv,
After making use of the supreme Anotatta water, the tooth-cleaner made out of betel
wood, and the yellow myrobalan medicine brought by (Sakka) the Lord of the
129
Devas,
vijehi samnta samanthamadhupiika
mahrjpantamhi pattamhi patigahiya [282]
vijehi samnta sa-mantha-madhu-piika Mah-Rja-upantamhi pattamhi
patigahiya.
he accepted the milk-rice and honey-balls brought by the merchants in the bowl
offered by the Great Kings.
bhojanassvasnamhi japlatarumlaka
gantvdhigatadhammassa gambhrattam-anussari [283]
Bhojanassa-avasnamhi Aja-Pla-taru-mlaka gantv, adhigata-Dhammassa
gambhratta anussari:
At the end of his meal, having gone to the root of the Goat-Herders Tree, he
recalled the profundity of the Dhamma he had understood (thus):
128
130
131
[Dhammacakkappavattanakath]
[The Story of the Rolling of the Dhamma Wheel]
tatojaplodayapabbatodito
mahappabho buddhadivkaro nabhe
maippabhsannibhabhsurappabho
pamocaya bhsurabuddharasiyo [304]
Tato-Aja-Pla-udaya-pabbata-udito maha-ppabho Buddha-div-karo nabhe, maippabh-sannibha-bhsura-ppabho bhsura-Buddha-rasiyo pamocaya.
Then the Buddha rose from the Goat-Herders (Tree), like the sun rising with great
light into the sky over the mountain, like a shining and bright jewel-light, emitting
the shining Buddha-rays.
pamodayanto upakdayo tad
kamena ahrasayojanajasa
atikkamitvna suphullapdape
vijambhamnligabhikjita [305]
Tad Upaka-dayo pamodayanto, suphulla-pdape vijambhamna-ali-gaaabhikjita ah-rasa-yojana-ajasa kamena atikkamitvna,
Then rejoicing Upaka and so on, after gradually covering an 18-league road, which
resounded with the sound of a host of bees active in the blossoming trees,
135
136
137
[Bimbisrarjkath]
[The Story of King Bimbisra]
dinna paia samanussaranto
ta bimbisrassa mahyasassa
mocetukmo vararjavasa
dhajpamnassa gulayassa [328]
Mah-yasassa Bimbisrassa dinna paia samanussaranto - vara-rja- vasa
dhaja-upamnassa gua-layassa - ta mocetu-kmo,
Remembering the promise he had given to the greatly famous Bimbisra - an abode
of virtue who was like a flag in the noble line of kings - and wishing to be freed
from it,
sikhaimaalraddhanacca lahivanavhaya
uyynam-agam nekatarusabhimaita [329]
sikhai-maala-raddha-nacca neka-taru-saa-abhimaita Lahi-vanaavhaya uyyna agam.
he went to the garden called the Lahi Wood, which was ornamented with countless
trees and groves, where groups of peacocks had begun to dance.
bimbisranarindo sogatabhva mahesino
suitv ptipmojjabhsanena vibhsito [330]
So Bimbisra-Nara-Indo Mahesino gata-bhva suitv, pti-pmojja-bhsanena
vibhsito,
The Lord of Men Bimbisra, having heard of the Great Seers coming, adorned with
the ornament of joy and happiness,
tam-uyynupagantvna mahmaccapurakkhato
satthupdravindehi sobhayanto siroruhe [331]
mah-macca-purakkhato ta uyyna-upagantvna, Satthu-pda-aravindehi siroruhe
sobhayanto,
surrounded by his great ministers, after going to that garden, beautifying the hair of
his head with the lotus-like feet of the Teacher,
[Sakyabbhgamaakath]
[The Story of the Visit to the Sakyans]
tad suddhodano rj putto sambodhim-uttama
patv pavattasaddhammacakko lokahitya me [339]
rjagaha va nissya ramme veuvanedhun
vasat ti suitvna buddhabhta sakatraja [340]
dahukmo navakkhattu navmacce mahesino
navayodhasahassehi saddhi pesesi santika [341]
Tad Suddhodano Rj: Me putto, uttama Sambodhi patv, loka-hitya, pavattasaddhamma-cakko, adhun Rjagaha nissya va ramme Veuvane vasat ti
suitvna, Buddha-bhta saka-atra-ja dahu-kmo nava-kkhattu nava-macce
nava-yodha-sahassehi saddhi Mahesino santika pesesi.
Then King Suddhodana, having heard: My child, after attaining supreme and
Perfect Awakening, desiring the welfare of the world, has set the True Dhamma
wheel rolling, and recently has been living in the delightful Bamboo Wood, and
depending on Rjagaha for support, desiring to see his own son, who had become a
Buddha, nine times sent nine ministers accompanied by nine thousand warriors into
the presence of the Great Seer.
gantv te dhammarjassa sutvnopamadesana
uttamattha labhitvna ssanam-pi na pesayu [342]
Te gantv Dhamma-Rjassa anopama-desana sutv, uttama-attha labhitvna,
ssana pi na pesayu.
They, after going and hearing the Dhamma-Kings incomparable preaching, and
obtaining the supreme benefit,138 didnt give the message.
tesvekam-pi apassanto kludyi subhrati
mantetv mahmacca pabbajjbhirata sad [343]
Tesu-eka pi apassanto sad pabbajj-abhirata su-bhrati mah-macca
Kludyi mantetv,
Seeing that not even one of them (returned), having summoned his good servant and
great minister Kludy, who always greatly delighted in (the thought) of the going
forth ordination,
138
139
Nla normally means dark blue or black, but interestingly it must be taken as green here;
cf. vv. 350, 351 below.
140
Kapila was a isi (i) who lived in the city in former days, eventually the city was named
after him.
141
In the Vykhy Tilakasiri writes the first line as dvisahassehi, and interprets it as two
thousand, but vsa- here must be for vsa, meaning twenty.
142
Tdi, lit: such-like, a term applied to an Arahat.
143
Following Visuddhimagga, the Vykhys here explain (good) conduct (caraa) here, as
being endowed with virtuous restraint (slasavara), guarding the doors of the sense faculties
(indriyesu guttadvrat), knowing the right measure of food (bhojana mattaut), devotion to
wakefulness (jgariynuyoga), conscientiousness (hiri), shame (ottappa), great learning
(bahussuta), energy (viriya), mindfulness (sati), wisdom (paa), and the four absorptions
(jhnas).
144
147
According to vs. 276 the Buddha also performed this miracle shortly after the
Awakening. He later performed the same miracle at the root of the Gaamba Tree near
Svatthi, see the introduction to the Sarabhamigajtaka (J. 483) for details.
[Yasodharkath]
[The Story of Yasodhar]
mahmoharaja hantv sasagho dutiye dine
pvekkhi sapadnena piya puram-uttama [374]
Mah-moha-raja hantv, dutiye dine sa-sagho sapadnena piya uttama
pura pvekkhi,
Having destroyed the great delusion, on the second day, together with the Sagha, he
entered the supreme city (and went) on systematic almsround,
tassa pdravindniravindni anekadh
uggantv patigahisu akkantakkantahnato [375]
tassa pda-aravindni akkanta-akkanta-hnato anekadh aravindni uggantv
patiggahisu.
and in every place he stepped upon his lotus-like feet were received by the countless
lotuses that had sprung up.
148
Taking kadamba here to mean rays. In Sanskrit (SED, s.v.) it can mean a multitude,
assemblage, collection, troop, herd.
149
Shapajara (lit: a lions cage) is a kind of latticed window.
150
151
Dhp 168: uttihe nappamajjeyya, Dhamma sucarita care, Dhammacr sukha seti
asmi loke paramhi ca - One should rise up, one should not be heedless, one should live the
Dhamma life well, the one who lives according to Dhamma sleeps happily in this world and in
the next.
152
That is, having made him attain the first of the four paths (sotpatti).
153
A play on the name Bimb. According to DPPN the name is probably her given name,
and all other names we come across, like Rhulamt (Rhulas Mother), Yosadhar (Fame
Bearer), Subhaddak (Very Fortunate One) are probably epithets that have later gained the
force of proper names.
154
The Jtakanidna relates how she imitated the hard life of the Bodhisatta by wearing
patched robes, eating only once a day, sleeping on a hard bed, and giving up the use of
perfumes and so on; she also refused the advances of various princes.
155
Jtaka 485. It tells the story of how the King of Banaras, lusting for the future Bimb
shot the Bodhisatta, her husband, but despite the Kings advances she refused to have anything
to do with him, so he left. She then called on Sakka and he came down to Earth and healed the
Bodhisatta, and warned them not to go near the haunts of men again.
[Jetavanakath]
[The Story of Jetas Wood]
tad sudattavhayasehiseho
bahhi bhaa sakaehi gayha
svatthito rjagahe manue
sahyasehissa gharpagantv [405]
Tad Sudatta-vhaya-sehi-seho bahhi sakaehi bhaa gayha, Svatthito
manue Rjagahe sahya-sehissa ghara upagantv,
Then the best of merchants, Sudatta by name,156 taking many of his wares, having
gone from (his home at) Svatth to the house of his merchant friend in the pleasant
Rjagaha,
teneva vutto subhagena buddho
jto ti loke dipadnam-indo
sajtapthi udaggacitto
ratti pabhta iti maamno [406]
Loke Dipadnam-Indo Buddho jto ti, tena-eva Subhagena vutto, sajta-pthi
udagga-citto, ratti pabhta iti maamno,
Having heard his auspicious (friend) say: A Buddha, a Lord of Men has arisen in the
world, his heart uplifted with the joy that had arisen, thinking that night had
became day,
156
Also known as Anthapiika (Feeder of those without protection, i.e. the poor, widows,
beggars, etc.)
Then the feeder of the Protector (of the World) sent a messenger (to ask) for the
Lord of Sages coming. The Teacher, having heard the messengers communication,
mahat bhikkhusaghena tad tamh purakkhato
nikkhamitvnupubbena patto svatthim-uttama [424]
tad mahat bhikkhu-Saghena purakkhato, tamh nikkhamitv, anupubbena
uttama Svatthi patto.
at that time surrounded by a great Sagha of monks, having departed from that
place, in stages reached the supreme Svatth.
157
Anthapiika means "the feeder of those without protection"; but here there appears to
be a deliberate ambiguity as Nthapiika means "the feeder of the Protector (of the World)"!
One cant help but feel this is intentional as it would have been easy and metrical to write
Anthapiiko muni if the pun hadnt been intended.
[Vassnakath]
[The Story of the Rains Retreats]
eva tilokahitadena mahdayena
lokuttamena paribhuttapadesapanti
nicca sursuramahoragarakkhasdi
sampjita aham-idni nidassayissa [436]
Eva nicca Sura-Asura-Mah-Uraga-Rakkhasa-di sampjita, Ti-Loka-Hitadena
Mah-Dayena Loka-Uttamena paribhutta-padesa-panti aha idni nidassayissa.
So now I will show the range of places used (for the Rains Retreat) by the One who
Gives Benefit to the Three Worlds, the One of Great Pity, the Supreme One in the
World, whom the Suras, Asuras, Great Snakes (Ngas), Rakkhasas, and so forth
always worshipped.
158
The lotus is known to be responsive to the suns course through the sky.
Including the first two discourses: Dhammacakkappavattanasutta and
Anattalakkaasutta.
160
It was here that Mahpajpat Gotam obtained permission to found the Bhikkhu order
during the Buddhas fifth rains Retreat.
159
161
Normally the absolutive indicates that the action is complete before the action of the
main verb; but here, through poetical license, it indicates simultaneity.
162
In Tvatisa Heaven, which is where, according to tradition, the Buddha first taught the
Abhidhamma.
163
Pakkhirja is another name for the Garus, who were always fighting with the Ngas, or
snakes; the similie is a little difficult here. According to DPPN (p. 775) Garus normally
reside in Silk-cotton woods. I have been unable to identify the sectarians referred to here.
164
This was a dispute that had arisen in Kosamb, initially about a point of
discipline. The Buddha tried to stop the fighting but when he was unable to do that,
he retired to the Prileyya forest, and there an elephant looked after his every need
(see Vin. Mahvagga, Kosambakakkhandaka, Prileyyakagamanakath; and Udna
Ngasutta 4.5).
165
Both the Vkhys and Rouse take the meaning of nissya differently, and interpret this
verse as saying that the Buddha tried to appease the dispute by means of the elephant, though
there is no such suggestion in the texts themselves.
166
This appears to be a village near Rjagaha, also called Nlaka and Ekana. The
monastery was called Dakkhigiri, and according to the Great Chronicle of Buddhas
(Mahbuddhavasa), this is when the Buddha converted Kasbhradvja (see Sn. 1.4).
167
The Buddha had to suffer hunger during this Rains Retreat as there was a famine in the
country (this was apparently retribution for abusing Buddha Phussa and his disciples in a
previous life, see Apadna, I, 300).
168
Also called Clika. During this Rains Retreat Meghiya was his attendent, and the events
related in Meghiyasutta (Udna 4.1) took place at this time. The Buddha also spent the
eighteenth and nineteenth Rains Retreats there.
169
170
This refers to the incidents recorded in lavakasutta (Sn 1.10). But there the
city is called lav.
Agrasa, having slain the terrible stain of passion in the world with the sweet,
pleasurable Dhamma-medicine, in the eighteenth Rains Retreat, dwelt on Cliya
mountain.
veneyyabandhujanamoharipu ura
hantvna dhamma-asin varadhammarj
eknavsatimake puna tattha vasse
vsa ak madhurabhrati lokantho [453]
Madhura-bhrat Loka-Ntho, Vara-Dhamma-Rj, Dhamma-asin veneyya-bandhujana-moha-ripu ura hantvna, ekna-vsatimake Vasse, puna tattha vsa ak.
The sweet-voiced Protector of the World, the Noble King of Dhamma, after slaying
with the sword of the Dhamma the great enemy delusion in the responsive people
and kinsmen, in the nineteenth Rains Retreat, again dwelt there (on Cliya
mountain).
171
173
The first twenty years after the Awakening are referred to as the pahamabodhi.
[Nigamana]
[Conclusion]
pavaragan mayha sajt manamandire
tosayant sabbajana vuddhi gacchatu sabbad [458]
Mayha mana-mandire sajt Pa-vara-agan, sabbajana tosayant, sabbad
vuddhi gacchatu.
May the noble lady Wisdom, who has arisen in the sphere of my mind, while
pleasing all the people, increase everyday.
cita ya racayantena jinassa carita may
pua tassnubhvena sampatto tusitlaya [459]
Jinassa Carita racayantena may ya pua cita tassa-nubhvena, Tusitalaya sampatto,
(May I), through the power of the merit that has accumulated through my writing
The Life of the Victorious Buddha, after attaining the Tusita abode,
metteyyalokanthassa suanto dhammadesana
tena saddhi cira kla vindanto mahati siri [460]
Metteyya-Loka-Nthassa Dhamma-desana suanto, tena saddhi cira kla
mahati siri vindanto.
while listening to the Dhamma preaching of the Protector of the World, Metteyya,
enjoy with him honour and success for a long time.
174
According to DN 26: this will be the name of what was called Banaras in Gotama
Buddhas time.
175
This meaning is brought forward from v. 468.
176
i.e. the four requisites allowed to monks.
177
This would suggest that in the text we now receive one of the verses is missing. The
sections (gantha) referred to are groups of thirty-two syllables, which makes 17,760 syllables in
all; but according to my count there are only 17,699 syllables in the text (i.e. it is 61 syllables
short), which would give 553 sections; this again suggests that at least one verse is missing
from the text, and maybe we can infer that the verse was written in Mlin metre, which is a
favourite of the Authors, consisting of 15 syllables to the line.
178
Omitted by Rouse, Vimalavasa, and Tilakasiri.
edited by
G. P. Malalasekera
(1937 - 2481)
translated by
nandajoti Bhikkhu
(August, 2012 - 2556)
Table of Contents
Introduction
[from V. The Third Recital]
[Asoka's Birth]
[Asoka's Family]
[Asoka's Ascension]
[The Conversion of Asoka - 1]
[Asoka Birth-Story]
[The Conversion of Asoka - 2]
[King Asoka sees the Buddha]
[The Going-Forth of Asoka's Brother and Nephew]
[Building the 84,000 Monasteries]
[The Going-Forth of Mahinda and Saghamitt]
[Tissa and Sumitta's Story]
[Decline of the Dispensation]
[Murder in the Monastery]
[The King's Dream]
[The Partridge Birth-Story]
[Holding the Third Council]
Introduction
Texts
Extended Mahvasa, Chapters XII-XIV, edited by G. P. Malalasekera,
Colombo 1937. Reprinted by the Pali Text Society, Oxford, 1988. The text is
reprinted here through the kind permission of PTS.
for the variants: Mahvasa, Chapters XII-XIV, edited by W. Geiger 1908.
Reprinted by the Pali Text Society, Oxford, 1958.
The manuscripts that the text is based on are all written in, or copied from, texts
written in Cambodian script, and for that reason it is sometimes known as the
Cambodian Mahvasa. However just because the manuscripts are in that script
cannot be taken as evidence of its provenance without further indication, which
appears to be lacking. Indeed all the evidence seems to point to the text being written
in r Lak, as was the original text.
The text has extended the first section1 of the more usual Mahvasa in two ways:
through addition and through rewriting, adding in further information, some of
which is, at least prima facie, of importance, though we have no way of ascertaining
its authenticity, as we cannot even determine the date of the text, beyond it being
after Mahnma's text.2
In the selections I have translated here the additions vary from one or two line
insertions that clarify, or give additional information, needed for understanding the
text; to whole blocks of information lacking in the original.3 The rewrites are
generally also expansions, although occasionally they just rewrite one line or one
verse with another, which the author thought clarified some point or other.4 In other
cases, where a summary of spoken exchanges is given in Mhv. they are reproduced in
direct speech in the Extended version of the text.
In my impression this is, for the most part, done in a quite seamless way, and I think
if we only had the Extended version, it would probably pass as the work of one
author, except in a small number of places where there are grammatical or
organisational problems of one sort or another,5 though it is clear that the author of
the Extended section hasn't the same level of writing skill as Mahnma.
That is, the first thirty-seven chapters, which is the original rescension of the text, written by
Mahnma in the 5th century of the Christian era.
2
Malalasekera dates it to the 9th-10th centuries: after Mahvasa and its k, and before
the continuation to the text was made in the 12th century by Dhammakitti.
3
Malalasekera has made a very good comparison of the text with Mhv and its k (which he
also edited) in the informative Introduction to his edition.
4
14.26b is an instance of this.
5
See 13.26b-28a, where an absolutive sub-clause is left hanging without a finite verb to
complete it; and the note to 13.9a where a section appears to be out of place, but it is so in
both versions.
Introduction - 5
6
According to the editor of the text the work has drawn upon the Mahvasa k
(Mahvasa-Lnattha), the Buddhavasa and possibly its Commentary, Thpavasa,
Mahbodhivasa, Vinaya Mahvagga, Jtakahakath and the Samantapsdika for
the extra material. As far as I can see it does not, however, make any direct quotes
from these works, and it is still unclear whether the author had other sources
available, including, all importantly, the Sinhala Commentaries.
Translation
As far as I know the translation presented here is the first translation into English of
any section from the Extended version of the Mahvasa. In preparing the text and
translation I have made two versions.
The first gives the text and the translation line by line. In this edition colour-coding
has been adopted so that where the text agrees (largely) with Mhv. it is printed in
7
blue and red:
Jinanibbnato pacch pure tassbhisekato
After the Emancipation of the Victor and before the consecration
and where it is additional it is printed in purple and green:
ahrasasdhika vassasatadvaya atikkam.
in excess of two-hundred and eighteen years had passed by.
The English only version, which is a rewritten and a more fluent translation of the
Extended Text, marks the common text in blue and the additional material in purple.
From the Emancipation of the Victor to the consecration in excess of two
hundred and eighteen years had passed by.8
It has sometimes been necessary to take two lines together for the purposes of
translation, and occasionally three. These are then printed together, and the
translation is printed afterwards.
Places and People
The text concerned is mainly of importance for the information it gives on the early
years of Asoka, his conversion to Buddhism, holding the Third Council, and then the
spread of Buddhism in the Missionary period of the Dispensation.
In the first selections, which are made from Chapter V of the text, we are informed
about Asoka's career when he was vice-sovereign, the birth of his children Mahinda
and Saghamitt and his ascension to the throne after murdering his brotherly rivals.
6
Edition, p. xl.
Generally, when the text agrees in wording for more than half a pdayuga (pair of lines) I
mark it as in agreement; less than that I mark it as belonging to the Extended version.
8
Here the first half of the sentence is common to both texts, the second half is only found in
this form only in the Extended version.
7
Introduction - 6
This is followed by his meeting with the novice Nigrodha, who so greatly impressed
him, his disillusionment with the other ascetic groups and his growing faith in
Buddhism.
Once converted Asoka proved to be a great support to the Dispensation and besides
building 84,000 monasteries in honour of the 84,000 teachings that the Lord Buddha
had given he also gave his children for ordination, purified the Sagha and organised
the Third Council which ratified the Teaching.
Incidently as these stories are being told there are also many interesting accounts
included in the text, like a previous life-story of Asoka and his relatives; his seeing of
an image of the Buddha thanks to the Nga-King Mahkla; and a retelling of the
Partridge Birth-Story (Tittirajtaka, J 319) in verse.
Following the Council, the Missions were sent out and the later selections provide
information not only as to where the religion spread, but also, and perhaps equally
important, as to how it spread.
As for where, the Missions seem to have gone out to the border districts in all
directions: taking Asoka's capital Paliputta as the centre of the radius, we can see
9
that the Missions went, for example north, to Kasmra-Gandhra and to the
10
Himlayan regions; in the west to the Ionian districts, Aparantik and Mahraha;
further south to Vanavs and Mahisamaala, and on to Sri Lak. And in the east
if indeed that is where it is to Suvaabhmi.11
In the text below v. 12.7 includes the important information, that besides the monks
who were named as the missionaries, there were also other monks accompanying
them. We may infer as much, as they would be needed for the ordinations that were
given, but some have argued that there were already monks present in the areas
visited.12 Although that is not impossible, given the addition here it would also not be
necessary either, and it seems to me that the monks would not have travelled alone
on such important missions, but in company of other monks, even when they are only
named in the case of Mahinda's mission, which is, in any case, dealt with in much
more detail.
13
We can compare for this Chapter XII v. 6, which simply says: He sent the Elder
Majjhima to the Himlaya districts. But later when we come to v. 45-47 the text
itself states that at least four other Elders accompanied him, and that between them
they converted five countries.
Introduction - 7
Methods of Conversion
As to how the Missions went about their work, that also is very interesting. Gathering
the evidence here we can see that it was not simply a didactic exercise, in many
places the monks had first to prove that their powers were superior to the local
dieties Ngas, Yakkhas and the like which they encountered in the border
countries.
One of the most dramatic accounts is the first one, which is given in detail,
concerning Majjhantika in Kasmra-Gandhra, who overcame the Nga King
ravla and his companions, established them in the Refuges and Precepts and gave
them good advice on proper behaviour before giving any formal Dhamma teaching
to the populace.
A similar story is told of the two Elders Soa and Uttara, who were sent to
Suvaabhmi, and defeated a demoness who was eating all the children born in the
King's palace. One of the Elders created with his psychic powers a larger army of
demons and chased the original group out. Again this is before any formal teaching
took place.
In other cases a display of supernatural powers certainly is said to have helped:
Rakkhita stood in the sky to do his preaching in Vanavs. Mahinda was able,
through his psychic powers, to hide and later reveal his companions, and also
14
showed his powers by speaking the King's name before it was given. Even the
novice Sumana who accompanied them on the Mission made his voice heard over the
whole Island, announcing the time for the teaching.
Not that the teaching was unimportant, indeed in some cases it appears to have been
all that was needed: Mahdeva in Mahisamaala, Dhammarakkhita in Aparantik,
Mahdhammarakkhita in Mahraha, Mahrakkhita amongst the Ionians and
Majjhima and his companions in the Himlaya had no other recourse but the
15
teaching, at least in the way it is recorded here.
The Results
In all cases, however, eventually it was the teaching that brought about the
conversions, and with them numbers of ordinations, and thereby the final
establishment of the Dispensation in the country. And here there is another important
thing to note: although in some cases it is only stated that ordinations took place, in
others it specifies how many were male and how many female, and the latter were
16
occasionally in the majority, as in Aparantik.
In Suvaabhmi also one and a half thousand women are said to have gone forth;
and famously in Lak Mahinda had to send back to the home country and get his
14
Introduction - 8
sister Saghamitt to come to give Bhikkhu ordination to Queen Anul and one
thousand of the palace women.
Another important thing to notice is the record of the attainments: eighty thousand in
Kasmra-Gandhra, forty thousand in Mahisamaala, sixty thousand in Vanavs,
thirty-seven thousand in Aparantik, eighty-four thousand in Mahraha, one
hundred and seventy thousand amongst the Ionians, eight-hundred million in the
Himlaya, sixty thousand in Suvaabhmi and but a thousand in Lak.
Evidently these figures cannot be taken literally, but they surely do reflect a
rememberance about the Missions, and they are said to have occured in every district
reported.
What we have here then is perhaps not so much an accurate, newspaper-like report of
the Missions, which is something we have no right to expect anyway. But certainly
we can understand that, for the compilers, these reports of overcoming local dieties,
the displays of magical powers and attainments were at least as an important part of
the Missions' successes, as the teaching of the Dhamma, the large-scale conversions
and ordinations were, and were probably regarded as no more exceptional than them
either.
In the later selections I have also translated all the relevant passages dealing with the
establishment of the nuns' lineage in Lak, which include many details of interest
about their personal progress and the strong and vigorous presence which they had in
the country.
The selections presented here close with the passing away of the main actors in this
part of the story as it is recorded in Chapter XX: first the two great Kings Asoka in
Jambudpa and Devnampiyatissa in Lak; then the two great Missionaries Mahinda
and Saghamitt, and the generation of monastics who had helped them establish the
Dispensation in Lak.
I have concentrated in these selections more on King Asoka's work in Jambudpa, and
then the Missions themselves, with special reference to the Arahats Mahinda and
Saghamitt; and less on King Devnampiyatissa's good works and building projects
in r Lak.
It is not that translations of these sections are undesirable, indeed they would be a
great resource for those interested in the history of the Dispensation, but there are
simply limits on what I can achieve at present, owing to many other commitments,
and it may be I will return to the work on this text again at some point in the future.
Introduction - 9
Acknowledgement
In preparing this translation I was fortunate enough to be able to consult with two
experts on Sri Lankan medieval texts and history: Prof. Dr. Junko Matsumura in
Japan, who managed to solve some particularly difficult passages, and Ven. Dr. M.
Wijithadhamma in Sri Lanka. However, if any mistakes remain it is solely my
responsibility.
nandajoti Bhikkhu
August 2012
10
[Asoka's Birth]
ExtMhv 238-245
Punekadivasa Rj gahetv tanaya vara, [238]
One day King (Bindusra), after taking his noble son (Asoka),
nisdpiya akamhi kapento nisdati.
sat him on his lap, and sat there playing with him.18
Dakkhivaasakha te gahetvna kare, tato [239]
After taking a right-handed shell in his hand, he then
puttassa hapayu, tattha suto mutta visajjayi.19
placed it to his son, and his son urinated right there.
Sakhena ta gahetvna sutassa muddhanokiri. [240]
Having taken it, he poured (it) down on his son's head with the shell.
Disvna kupit Dev, karamh ta kumraka
Having seen (that), the angry Queen, after taking the youngster by the hand
gahetvna, tam-attha s kulpassnurocati. [241]
to her advisor (Jarasna), she was pleased (to know) the meaning of it.
M20 bhyi, tava tanayo mahpuo asdiso,
Do not be afraid, your son has great merit, is incomparable,
sakala-Jambudpasmi Aggarj bhavissati. [242]
he will be the Foremost King over the whole of the Rose-Apple Isle.
21
17
I have included the end-titles at the top of the chapter they refer to. The original simply
has the number: Pacamo Paricchedo, etc.
18
Lit: making him play.
19
ExtMhv, m.c. for vissajjayi.
20
ExtMhv: Ma.
21
We need to insert the epenthetic vowel to complete the metre in the prior line: biykaritv.
[Asoka's Family]24
ExtMhv 246-256 Mhv XIII 8-11
Pubbe Moriyavasamhi, Bindusravhayo suto
Formerly in the Moriyan lineage, a son called Bindusra
jtassa Candaguttassa avhayantassa Rjino [246]
was born to the previous King called Candagutta25
26
22
ExtMhv: kmaram.
The absolutive is used as an aorist again here.
24
The titles within the chapter are supplied by the translator to help give context.
25
Candagutta was the founder of the Mauryan Empire, which eventually Asoka inherited.
26
One would expect a reading: ptuno, to fit the cadence, also at 260 below. No doubt this was
the pronunciation whatever the manuscript spelling.
27
Lit: after the end.
23
28
In v. 281 below, it says that Sumana was the eldest, so I am unsure how to interpret this.
We might have expected the present participle here, while going, as he is still on the way to
Avant.
30
We should read: nit, m.c. to correct the cadence.
31
Rja here must be written for Uparja, as Asoka is still only a vice-regent.
29
[Asoka's Ascension]
257-275 = Mhv 20-32
Yad maraamacamhi Bindusro nipannako,
When Bindusra was lying on his death-bed,
saritv attano putta, npetu tato pura [257]
Ujjeninagara yeva amacce te apesayi.
having remembered his son, he sent ministers to fetch him from the city of Ujjen.
32
ExtMhv: arocayu.
One would again expect a reading: ptuno, see 247 above.
34
Lit: made his time.
35
This appears to have been an initial coronation as King in the City, later (see v. 265) he was
consecrated King over the whole Empire.
33
36
46
Mhv: pupphapaaka.
Mhv: manu.
48
Mhv: tassgantvna.
47
49
Mhv: Tissasavhaya.
Mhv: kanihaka.
51
Mhv: parivesane; at the meals.
52
Mhv: sanniyojayi; commanded (his ministers).
53
ExtMhv: Anpayitv; printer's error.
54
Written m.c. for vissajjayi.
55
The word in Pi is yati, a denomination still sometimes used in Sri Lanka for monks.
50
56
[Asoka Birth-Story]
292-305 Mhv. 49-61
Pubbe kira tayo su bhtaro madhuvij,
Previously, it seems, there were three brothers who were honey merchants,
eko madhu vikkiti, haranti madhu duve. [292]
one would sell the honey, and two would collect the honey.
Eko Paccekasambuddho vaarogturo ahu,
One Independent Perfectly Awakened One had a diseased wound,
63
60
[295]
64
Mhv: ti ta 'bravi.
Mhv: Tattha pattassa Buddhassa.
66
Mhv: uppatata-ca.
67
ExtMhv: panidahi; printer's error.
68
Mhv: yojane ti ca.
69
Mhv: Paccekabuddha ta.
70
Lit: throw.
65
71
76
79
Dvattisalakkhaopeta, 'stynubyajanujjala,
Endowed with the thirty-two marks, the eighty characteristics,
bymappabhparikkhitta, ketumlopasobhita:96 [335]
encircled by a fathom-wide light, adorned with the garland of rays:
97
98
95
Mhv: astivyajanujjala.
Mhv: -mlbhisobhita.
97
Mhv: nimmyi.
98
Mhv: manorama.
99
Meaning he paid respect by looking at the form uninterruptedly for seven days; a similar
thing is said in the commentaries about the Buddha after he attained Awakening: he spent
the second seven days doing unblinking worship (animisapja) to the Bodhi Tree (see e.g.
Jinacarita v. 277).
96
100
104
113
Mhv: sabbath.
Mhv: vattentu.
127
Mhv: -mllakre ca.
128
Mhv: Uposathagn'.
129
This means the eightfold precepts, in brief, to restrain from killing, stealing, sexual
contact, wrong speech, intoxicants, eating after noon, amusements and decorations.
130
Mhv: ca.
131
I do not find the compound balogha in the dictionaries, it would literally mean a flood of
strong men.
126
132
140
Mhv: paha.
Ven. Moggaliputta was the Chief Elder in the Sagha at the time, and would soon head the
Third Council.
142
Interestingly, this places Asoka above Anthapiika as the most generous supporter.
143
Mhv: hetuka avekkhiya.
141
144
Mhv: Yo ca putta.
Mhv: ki.
146
Mhv: pabbajjklato pabhut hi so.
147
Irregular cadence, the same word occurs irregularly in other verses also. See below,
passim.
145
Mhv: tad.
I do not know how we can reconclie this with her having had a son who had taken novice
ordination two years earlier. If it were so it would mean that she gave birth to her son
around age 11.
150
This means she was given the further ordination as a sikkhamna, which she must hold for
two years, before acquiring her higher ordination as a bhikkhu.
151
I.e. Moggaliputta Tissa.
152
These are two of the named missionaries in the later part of the text, who took the
Dispensation to Mahisamaala and Kasmra-Gandhra respectively. They were sent on
their missions by Mahinda's preceptor, Moggaliputtatissa.
153
It means right there in the sma, or boundary-hall.
154
Mhv: Mahsatto.
155
They are four: analytic knowledge of meanings, conditions, language and of improvisation;
atthapaisambhida, dhammapaisambhida, niruttipaisambhida, paibhnapaisambhida.
156
Interesting that she is called upajjhya here, as the normal word is pavattin.
149
157
Mhv: ssi.
The three baskets of the teaching: Discipline (Vinaya), Doctrine (Dhamma), and the
Abstract Teaching (Abhidhamma).
159
Kinnar (masc.: kinnara) have a bird's wings and legs, and a human's torso and head. In
Greek mythology the harpy is exactly the same, though under the influence of Christianity
they were later demonised.
160
Mhv: duve.
158
161
171
khapiya [533]
Mhv: Jl.
Mhv: Tath nibbutim-etassa sutv Therassa.
169
Mhv: Hatthikkhandhaitto.
170
Mhv: tn' ahn' avarohayi.
171
ExtMhv: pokkharaim; printer's error.
168
172
According to Mhv this story was introduced here as it began the increase in the success
of the Dispensation, which led to rogue monks entering the Community, which is related
next.
173
Mhv: lbho.
174
Mhv: lbha.
175
I.e. without proper ordination.
176
Mhv: ca.
177
Mhv: -ruci.
178
This is exactly the place where the Elders who led the Second Council went to discuss
what measures should be taken in regard to the Vesl monks who were not maintaining
traditional discipline.
179
The fortnightly Observance, when the Disciplinary Rules are recited, and the yearly
Invitation for correction. These are two of the main legal acts that the Sagha carry out,
and being unable to perform them would be considered a serious problem.
181
180
Mhv: -saghena.
Mhv: mamrme tuva.
182
It is not clear here, but maybe he felt he didn't have the right to question the King's order.
183
ExtMhv: Saapetvna.
184
Mhv: bhikkhu.
181
185
Mhv: paipiy.
Mhv: Krem.
187
Mhv: ta sutv.
188
ExtMhv: ppam; printer's error.
189
ExtMhv: Ubhinnam c; printer's error.
186
190
193
Mhv: ehiti.
Mhv: 'macce.
195
It is curious that here Asoka does not seem to know the Elder's age, although earlier in the
story he has already been in close contact with him.
196
We should read: khsavo m.c.
194
197
200
201
202
Mhv:
Mhv:
204
Mhv:
205
Mhv:
203
katara.
dukkaram.
tad-ahehi.
ca dassayi.
212
Also spelt like this in v. 607 below, though we would expect: skuik-.
214
213
214
215
ExtMhv: agacchate.
222
Kathvatthuppakaraa, parappavdamaddana,
The Objects of Controversy,228 which crushed the disputants,
221
229
234
235
Mhv: Ssanahetu; in the text the metre is wrong, and Geiger's reading may be preferred.
I.e. Moggaliputta Tissa.
56
[Summary]
1-9 Mhv 1-8
Thero Moggaliputto so, Jinassanajotiko,
The Elder Moggaliputta, the light of the Dispensation of the Victor,236
nihpetvna Sagti, pekkhamno angata, [1]
having brought the (Third) Recital237 to a close, looking towards the future,
Ssanassa patihna paccantesu apekkhiya,
and to the establishment of the Dispensation in the border countries,
pesesi Kattike mse te te There tahi tahi. [2]
during the month of Kattik238 sent various Elders here and there.
Thera Kasmra239-Gandhra Majjhantikam-apesayi:
He sent the Elder Majjhantika to Kasmra-Gandhra, saying:
Patihpehi tattheva rahasmi Ssana. iti
Have the Dispensation established there in the country.
Apesayi Mahdevatthera Mahisamaala. [3]
He sent the Elder Mahdeva to Mahisamaala.
Vanavsi240 apesesi Thera Rakkhitanmaka;
To Vanavs he sent the Elder Rakkhita by name;
tathparantaka Yona Dhammarakkhitanmaka. [4]
241
but the Ionian named Dhammarakkhita to Aparantik.
236
242
[Majjhantika in Kasmra-Gandhra]
10-32 Mhv 9-28
Tad Kasmra-Gandhre, pakka sassa mahiddhiko
ravlo248 Ngarj, vassa karakasaita [10]
Then in Kasmra-Gandhra, the Nga King ravla, the one of great power,
(destroyed) the ripe crops, having made the rain known as hail
vasspetv samuddasmi, sabba khipati druo.
fall into the lake,249 and all was violently upset.
Tatra Majjhantikatthero, khippa gantv vihyas, [11]
The Elder Majjhantika, having gone quickly through the air,
250
248
254
257
[More Missions]
33-47 = Mhv 29-43
Gantv Mahdevatthero, desa Mahisamaala,
The Elder Mahdeva, having gone to the district of Mahisamaala,
260
Probably SN 35. Sut. 238, although there are others that include a relevant simile. An
appropriate simile for Ngas to learn, there four poisonous snakes represent the four
elements, which are subject to disintegration.
261
I.e. they attained Path and Fruit. Abhisamaya is the noun regularly used in this connection.
Cf. passim.
262
I.e. ordained as monks. Technically pabbajj is the lower ordination, which is normally
followed by upasampad. But here and elsewhere in this text it appears to be used as a
shorthand to indicate both. It appears from this again, that Majjhantika must have been the
leader, and was probably accompanied by at least four other monks, to make up the number
required to give the higher ordination.
263
Mhv: ksya-.
264
The three objects of reverence, i.e. the Buddha, the Dhamma and the Sangha.
265
Mhv: ta.
MN 130. Another simile, this time about the signs of sickness, old age and death, which
one heedless ignores.
267
Text: Cattlsa- here, Cattsa- below. The text varies, here I have preferred to write
Cattlsa- each time.
268
I.e. they attained path and fruit.
269
Mhv: tad-antike; same meaning.
270
SN 15. Similes about the extreme length of Sasra.
271
Mhv: sattatisasahassamatt; same meaning.
272
Text: vihra-ca, but plural is required.
273
Another epithet for the Buddha.
266
274
282
288
289
290
293
68
[To Vedisa]
1-8 Mhv 1-8
Mahmahindathero so, tad dvdasavassiko,
Then the Great Elder Mahinda, having twelve Rains,294
upajjhyena atto Saghena ca mahmat [1]
being of great intelligence, ordered by his preceptor and the Community
Lakdpa pasdetu, kla pekkha vicintayi:
to bring faith to the Island of Lak, having sought the right time, thought:
295
294
In the monastic life seniority is counted by the number of Rains Retreats one has
completed. At twelve Rains Mahinda would be an Elder, although still quite a young monk.
295
This line has an extra syllable.
296
It was a state (janapada) situated more or less where Madhya Pradesh is now, having
Ujjen (modern Ujjain) as capital.
297
King Asoka, his Father.
298
Mhv: tassa.
Mhv: ropay; (the Elder) got ready.
300
This section is evidently either an interpolation to explain the genealogy of Mahinda and
Saghamitta, or is at least out of position, as the events should properly have been stated
first.
301
Lit: an embryo took hold.
299
302
[Arrival in Lak]
22-29 Mhv 18-21
Vedisanagare ramme vasitv tisa rattiyo:
After dwelling in the delightful city of Vedisa for thirty nights, thinking:
Kloya gamanass, ti Gacchma Dpam-uttama, [22]
This is the right time for the journey, (he said): We will go (now) to the supreme
Island,
mantetvna Mahindo so Jehamsassuposathe
and the Elder Mahinda, having advised (them thus) on the Observance day in the
month of Jeha311
309
312
The young man is sometimes called Bhau in the narrative, and at others Bhauka. Both
would mean shaven-headed.
313
I do not understand the text here, but Mhv doesn't see a problem and paraphrases:
manussabhvajnanya.
314
315
74
[The Meeting]
1-15 Mhv 1-10
Sambuddhaparinibbn dvinna vassasatopari
Over two hundred years after the Emancipation of the Perfectly Awakened One
tasmi Dpe Ssanassa Mahindo so hapyate [01]
Mahinda established the Dispensation in this Island
tasmi-ca divase patto nakkhatto Jehamlako.
on the very day the root of the constellation of Jeha was reached.316
Ahosi tasmi nagare Rj ghospayissate,
The King had it proclaimed there in the city,
amacce317 sanniptetv: Chaa ghosetha vo. iti [02]
after assembling his ministers (saying): Please proclaim a festival for us.
Devnapiyatisso so Rj salilakita
King Devnampiyatissa, having given a water-sport
datv nagaravsna, migava kitu ag. [03]
for the city-dwellers, went for the sport of deer-hunting.
Cattlsasahassehi narehi parivrito,
Surrounded by forty-thousand of his men,
dhvanto padas yeva, agam Missaka naga. [04]
while running on foot, he came to mount Missaka.
There dassetum-icchanto devo tasmi mahdhare,
The god of the mountain, wishing to show (him) the Elders in that place,
tia khdayamno318 va si319 gokaarpav. [05]
took a form like an elk grazing in the thicket.
316
320
A plain in front of the Missika mountain, it means: Mango Plain, and perhaps gets it's
name from the discussion that follows.
321
Text: Ambalatthalbhirhi; printer's error.
322
Text: passatu, against the cadence.
[The Questions]
16-28 Mhv 11-23
Tad tassa manuss te gamma parivrayu
Then the men who had come with him surrounded them
324
323
324
325
330
335
It means the four branches of analytical knowledge: attha-, dhamma-, nirutti- & paibhnapaisambhid; analytic knowledge of meanings, conditions, language and of improvisation.
340
Although he is said to have already lost his fear above (v. 14), on learning they had come
out of compassion.
341
Mhv: gae; in that very group.
342
Mhv: ghosehi apucchi so; requested him: announce...
343
DPPN: the name given to that district in Ceylon where Vijaya landed after leaving
Suppraka (Mhv.vi.47; Dpv.ix.30). It is said to have been so called because when Vijaya's
followers, having disembarked from the ship, sat down there, wearied, resting their hands on
the ground, they found them coloured by the red dust that lay there.
344
The four absorptions (jhna) give one the strength of mind to effect psychic powers.
Text: vaitv; printer's error.
346
AN Bk. 2, Sut. 31. On gratitude.
345
347
Geiger misinterprets this, even parsing the compound wrongly. It should be su, good +
manoratha, wishes, not ratha + sumanas.
351
348
353
Mhv: abhivdiya.
Mhv: pjayanto.
355
Mhv: nayi; led them.
356
The metre is very poor here.
354
357
366
362
88
368
Mhv: sambdho.
Mhv: nisdi ca.
370
Probably SN 35. Sut. 238, although there are others that include a relevant simile. It was
also taught by Majjhantika in Kasmra-Gandhra, see above XII v. 30.
371
I.e. they became Stream-Enterers (Sotpanna).
372
Mhv: tahi.
88
369
373
MN 129; it relates the deeds done by fools and by wise men and their respective rewards.
374
[22]
385
[24]
381
By the Buddha from King Bimbisra; see The Great Chapter, section 40, elsewhere on this
website.
382
Not listed with this meaning in PED; here it = abhi, very, and haha, joyful.
383
They became Once-Returners (Sakadgm).
384
Irregular cadence.
385
Irregular cadence.
386
Mahinda says this because he believes the dual ordination is necessary, whereby a
bhikkhu needs to be ordained by other nuns, and then have the ceremony confirmed by the
monks. This is sometimes disputed, as the Buddha never revoked the original ordination by
monks only.
387
Mentioned in Mahparinibbnasutta (DN 16, elsewhere on this website) as Paligma. So
called because of the Trumpet Flowers (Pali) that were growing there when it was
founded; it is also known as Pupphapura and Kusumapura (both meaning Flower City).
388
Mhv: vissut.
389
It means: a sapling, uparopa.
390
ExtMhv puts this and the next three lines in square brackets and refers vaguely to the
Introduction in a note. I have been unable to find anything in the Introduction to explain it
though.
391
These are the three Buddhas preceding Gotama in this aeon: Kakusandha, Kongamana
and Kassapa; all the Buddhas have different Bodhi Trees, in their cases they were: Acacia
Sirissa, Udumbara (Glamorous Fig Tree) and Nigrodha (Banyan Tree).
392
The Assattha or Fig Tree (Ficus Religiosa).
393
Mhv: kiri.
This is a way of making a formal donation by pouring water; it was also done this way by
King Bimbisra when he donated the Bamboo Wood.
395
It appears that the absolutive is used in a finite sense here.
396
I.e. the Mahvihra, or Great Monastery, which became the seat of Theravda orthodoxy.
The emphasis is changed somewhat from the Mahvasa version; there, as soon as he had
given the Grove the Dispensation is said to be established; whereas here it will be
established only when the monastery has been built.
394
397
Mhv: jtim.
95
398
Mhv: niyojaya.
Mhv: sakkhisi gantv ta.
400
Sakkhissasi is unclear, it suggests a verb sakkhati, which is not found in Pi. In Mhv.
there are many vvll, most of which connect it with sakkoti; being able.
401
Mhv: t tato idha.
95
399
402
Mhv: gayha.
Mhv: dutiye 'hni.
404
Normally falling in October.
405
Probably on the northern coast of the Jaffna peninsular.
406
ExtMhv: Therdihabalena pi; through strength unseen by the Elder, which doesn't make
much sense.
407
Mhv: tath.
408
It is interesting that she is portrayed as already wearing the yellow robe, even though she
only has ten precepts, which are not even smaer precepts. It is a strong echo of the first
nun Mahpajpati, and her following, who also donned robes before they were ordained.
409
The exact location cannot now be determined, except that it was within the city limits.
403
The proper name for a residence for nuns (bhikkhu) is an Upassaya; but before they
were ordained they lived there as lay women under ten precepts, so it became famous as the
Lay-Womens' Monastery.
411
ExtMhv: bhtujya.
412
Irregular cadence.
413
416
417
Better to read: mukha ajja, which gives the more usual pathy cadence.
ExtMhv: pati-.
418
102
419
Mhv.: Bodhi-gamano.
It is unclear why the weavers are designated as sparrow weavers, or what the hyena
families mentioned below were. Geiger suggests these may be totem clan names.
102
420
421
These are named in Dpavasa, XVIII, vv. 11-12 as follows: Uttar, Vicakkha, Hem,
Pasdapl, Aggimitt, Dsik, Pheggu, Pabbat, Matt, Mall and Dhammadsiy.
427
ExtMhv: -puj-.
428
432
The traditional enemies of the Ngas (a mythical snake) were the Supaas (a mythical
bird).
433
This is the same port from which the envoys had left Lak, see Ch. XVIII, vs. 8 above.
434
A play on his name: Asoka means griefless, here he is said to be sasokav, with grief.
[Reception in Lak]
38-51 = Mhv. 23-31
Devnampiyatisso so Rj lokahite rato,
King Devnampiyatissa, who delighted in the benefit of the world,
sutatt smaeramh divasa Bodhiygama [38]
Sumanavacaneneva, pipadadivsato435
had heard the word of the novice Sumana about the day of the arrival of the
Bodhi (Tree), and from the first day
Maggasirassa pahya, tassevuttardvrato [39]
bhuspetvna yv pi Jumbukola mahpatha
that began (the month of) Maggasira, having decorated the highway from the
north gate as far as Jambukola
rajatapaapaehi vlukneva sdis [40]
samantato okirisu okirpesi ajase,
with silver leaves of cloth strewn like sand that had been sprinkled all round on
the highway,
nikkhantadivasato Rj nagaramh hito ca so [41]
and from the day the King went out from the city he waited
samuddsanaslya vatthusmi, tattha Bhpati,
at the grounds of the reception-hall by the ocean, and there the Lord of the Earth,
mahsamuddamajjhena sajjitya vibhtiy, [42]
gacchanta Mahbodhi, Mahtheriddhiyddasa,
through the psychic power of the Great Elder Nun, saw the Great Bodhi (Tree)
coming in the middle of the great ocean, decked out in all its splendour,
Mahindassnubhvena, sampa viya-m-gata. [43]
and by the power of Mahinda, he drew as though close (to it).
Tasmi hne kat sl paksetu tam-abbhuta
In that place a hall was made to display the wonders
Samuddsanasl ti nmensdha pka. [44]
which became well-known as the Ocean Reception Hall.
435
ExtMhv: divasato.
436
439
It seems to me, that as Arahat Saghamitt herself had received the Sikkhamna training
for two years, that she would have asked Anul and the others to keep it too, so no long time
here should probably include that period.
440
In Mhv it mentions that she built twelve dwelling places in all.
441
ExtMhv: Cl-.
Dr. Hema Goonatilake, in her paper, The Unbroken Lineage of the Sri Lankan Bhikkhuni
Sangha from 3rd Century B.C.E. to the Present, makes the interesting point that these
nunneries are the first museums we hear of in history.
443
ExtMhv: -jvam.
442
444
ExtMhv: Abhiham.
ExtMhv: pyitva (?), and reports that myitv is found in all manuscripts.
446
Contrary to Geiger, who interprets lhaka as meaning post (a meaning not found in the
Dictionaries), this story indicates that the reason for the name is that the elephant was given
a full measure of food by the visitors to the place.
447
Mhv: s.
445
448
449
Indeed it still remains there to this day, being the oldest historical tree in the world.
ExtMhv: Ahsi dghakla; giving an extra syllable and being against the pattern of the
metre. The edition follows Geiger here. Malalasekera records no variants.
450
114
451
452
453
456
457
458
459
462
Mhv: takaniho.
Long -- here must be m.c., if it is not a printer's error.
464
I.e. the Buddha.
465
Around October.
466
Or perhaps: who increased the (virtue in the) Island.
463
467
It seems each day of the lunar month had a name specially assigned to it, and they gave
Mahindas name to the eighth day of the month.
468
Mhv: gantv Thera-ca.
469
Mhv: kgre.
470
This must be for ropayitv, as ropayitv, planting, cultivating, itself would not give a
good meaning.
471
Mhv: ca.
473
Mhv:
Mhv:
474
Mhv:
475
Mhv:
473
Nnpj.
ta sattha.
netv ta.
khattiyo.
476
ExtMhv omits, but probably be accident, as it leaves a 7-syllable line, and compare the
same line at 20.49a above.
477
The third time this phrase has been used about the Elder: first when she told her Father,
King Asoka, she was going to Lak, and next when she actually left for the Island, never to
return.
478
479
Mhv: Mahmati.
Spelt Ihiya elsewhere. Spelling mistake?
480
Mhv: ca.
Mhv: Vinaydijingama.
482
Mhv: pi.
483
ExtMhv: viratirati, chosen from one manuscript, when all the others have the reading
here, which is metrical.
484
Mhv: samuyhat ti.
481