Snp 4.12–5.7

Snp 4.12 · The Shorter Discourse on Arrayed For Battle

Snp 4.12 · Cūḷabyūhasutta

“Each maintaining their own view,those who are skilled disagree, arguing:‘Whoever sees it this way <j>understands the teaching;those who reject this are inadequate.’

“Sakaṁsakaṁdiṭṭhiparibbasānā,Viggayha nānā kusalā vadanti;Yo evaṁ jānāti sa vedi dhammaṁ,Idaṁ paṭikkosamakevalī so.

So arguing, they dispute,saying, ‘The other is a fool, an amateur!’Which of these is a true statement,for all of them profess to be experts?”

Evampi viggayha vivādayanti,Bālo paro akkusaloti cāhu;Sacco nu vādo katamo imesaṁ,Sabbeva hīme kusalāvadānā”.

“If not accepting another’s teachingmakes you a useless fool lacking wisdom,then they’re all fools lacking wisdom,for they all maintain their own view.

“Parassa ce dhammamanānujānaṁ,Bālomako hoti nihīnapañño;Sabbeva bālā sunihīnapaññā,Sabbevime diṭṭhiparibbasānā.

But if having your own view makes you pristine—pure in wisdom, expert and thoughtful—then none of them lack wisdom,for such is the view they have all embraced.

Sandiṭṭhiyā ceva na vīvadātā,Saṁsuddhapaññā kusalā mutīmā;Na tesaṁ koci parihīnapañño,Diṭṭhī hi tesampi tathā samattā.

I do not say that it is correctwhen they call each other fools.Each has built up their own view to be the truth,which is why they take the other as a fool.”

Na vāhametaṁ tathiyanti brūmi,Yamāhu bālā mithu aññamaññaṁ;Sakaṁ sakaṁ diṭṭhimakaṁsu saccaṁ,Tasmā hi bāloti paraṁ dahanti”.

“What some say is true and correct,others say is hollow and false.So arguing, they dispute;why don’t ascetics say the same thing?”

“Yamāhu saccaṁ tathiyanti eke,Tamāhu aññe tucchaṁ musāti;Evampi vigayha vivādayanti,Kasmā na ekaṁ samaṇā vadanti”.

“The truth is one, there is no second,understanding which folk would not dispute.But those ascetics each boast of different truths;that’s why they don’t say the same thing.”

“Ekañhi saccaṁ na dutīyamatthi,Yasmiṁ pajā no vivade pajānaṁ;Nānā te saccāni sayaṁ thunanti,Tasmā na ekaṁ samaṇā vadanti”.

“But why do they speak of different truths,these proponents who profess to be experts?Are there really so many different truths,or do they just follow their own lines of reasoning?”

“Kasmā nu saccāni vadanti nānā,Pavādiyāse kusalāvadānā;Saccāni sutāni bahūni nānā,Udāhu te takkamanussaranti”.

“No, there are not many different truthsthat, apart from perception, <j>are lasting in the world.Having formed their reasoning <j>regarding different views,they say there are two things: true and false.

“Na heva saccāni bahūni nānā,Aññatra saññāya niccāni loke;Takkañca diṭṭhīsu pakappayitvā,Saccaṁ musāti dvayadhammamāhu.

The seen, heard, or thought, <j>or precepts or vows—based on these they show disdain.Standing in judgment, they scoff,saying, ‘The other is a fool, an amateur!’

Diṭṭhe sute sīlavate mute vā,Ete ca nissāya vimānadassī;Vinicchaye ṭhatvā pahassamāno,Bālo paro akkusaloti cāha.

They take the other as a fool on the same groundsthat they speak of themselves as an expert.Professing to be expert on their own authority,they disdain the other while saying the same thing.

Yeneva bāloti paraṁ dahāti,Tenātumānaṁ kusaloti cāha;Sayamattanā so kusalāvadāno,Aññaṁ vimāneti tadeva pāva.

They are perfect, <j>according to their own extreme view;drunk on conceit, imagining themselves proficient.They have anointed themselves in their own mind,for such is the view they have embraced.

Atisāradiṭṭhiyā so samatto,Mānena matto paripuṇṇamānī;Sayameva sāmaṁ manasābhisitto,Diṭṭhī hi sā tassa tathā samattā.

If the word of your opponent makes you deficient,then they too are lacking wisdom.But if on your own authority <j>you’re a knowledge master, an attentive one,then there are no fools among the ascetics.

Parassa ce hi vacasā nihīno,Tumo sahā hoti nihīnapañño;Atha ce sayaṁ vedagū hoti dhīro,Na koci bālo samaṇesu atthi.

‘Those who proclaim a teaching other than thishave fallen short of purity, and are inadequate’:so say each one of the sectarians,for they are deeply attached to their own view.

Aññaṁ ito yābhivadanti dhammaṁ,Aparaddhā suddhimakevalī te;Evampi titthyā puthuso vadanti,Sandiṭṭhirāgena hi tebhirattā.

‘Here alone is purity,’ they say,denying that there is purification in other teachings.Thus each one of the sectarians, being dogmatic,speaks forcefully within the context <j>of their own journey.

Idheva suddhiṁ iti vādayanti,Nāññesu dhammesu visuddhimāhu;Evampi titthyā puthuso niviṭṭhā,Sakāyane tattha daḷhaṁ vadānā.

But in that case, so long as they are speaking forcefully <j>of their own journey,how can they take the other as a fool?They are the ones who provoke conflictwhen they call the other a fool <j>with an impure teaching.

Sakāyane vāpi daḷhaṁ vadāno,Kamettha bāloti paraṁ daheyya;Sayaṁva so medhagamāvaheyya,Paraṁ vadaṁ bālamasuddhidhammaṁ.

Standing in judgment, <j>measuring by their own standard,they dispute with the world more and more.But a personage who has given up all judgmentscreates no conflict in the world.”

Vinicchaye ṭhatvā sayaṁ pamāya,Uddhaṁsa lokasmiṁ vivādameti;Hitvāna sabbāni vinicchayāni,Na medhagaṁ kubbati jantu loke”ti.

Snp 4.13 · The Longer Discourse on Arrayed for Battle

Snp 4.13 · Mahābyūhasutta

“Regarding those who maintain their own view,disputing that, ‘This is the only truth’:are all of them subject only to criticism,or do some also win praise for that?”

“Ye kecime diṭṭhiparibbasānā,Idameva saccanti vivādayanti;Sabbeva te nindamanvānayanti,Atho pasaṁsampi labhanti tattha”.

“That is a small thing, insufficient for peace,these two fruits of dispute, I say.Seeing this, one ought not dispute,looking for sanctuary in the land of no dispute.

“Appañhi etaṁ na alaṁ samāya,Duve vivādassa phalāni brūmi;Etampi disvā na vivādayetha,Khemābhipassaṁ avivādabhūmiṁ”.

One who knows does not get involvedwith any of the many different conventions.Why would the uninvolved get involved,since they do not believe <j>based on the seen or the heard?

“Yā kācimā sammutiyo puthujjā,Sabbāva etā na upeti vidvā;Anūpayo so upayaṁ kimeyya,Diṭṭhe sute khantimakubbamāno”.

Those for whom ethics are the highest speak of purity through self-control;having undertaken a vow, they stick to it:‘Let us train right here, then we will be pure.’Professing to be experts, they are led on to future lives.

“Sīluttamā saññamenāhu suddhiṁ,Vataṁ samādāya upaṭṭhitāse;Idheva sikkhema athassa suddhiṁ,Bhavūpanītā kusalāvadānā.

If they fall away from their precepts and vows,they tremble, having failed in their task.They pray and long for purity,like one who has lost their caravan <j>while journeying far from home.

Sace cuto sīlavatato hoti,Pavedhatī kamma virādhayitvā;Pajappatī patthayatī ca suddhiṁ,Satthāva hīno pavasaṁ gharamhā.

But having given up all precepts and vows,and these deeds blameworthy or blameless;not longing for ‘purity’ or ‘impurity’,live detached, fostering peace.

Sīlabbataṁ vāpi pahāya sabbaṁ,Kammañca sāvajjanavajjametaṁ;Suddhiṁ asuddhinti apatthayāno,Virato care santimanuggahāya.

Relying on mortification in disgust of sin,or else on what is seen, heard, or thought,they moan that purification <j>comes through heading upstream,not rid of craving for life after life.

Tamūpanissāya jigucchitaṁ vā,Atha vāpi diṭṭhaṁ va sutaṁ mutaṁ vā;Uddhaṁsarā suddhimanutthunanti,Avītataṇhāse bhavābhavesu.

For one who longs there are muttered prayers,and trembling too over ideas they have formed.But one here for whom there is no passing away <j>or reappearing:why would they tremble? For what would they pray?”

Patthayamānassa hi jappitāni,Pavedhitaṁ vāpi pakappitesu;Cutūpapāto idha yassa natthi,Sa kena vedheyya kuhiṁ va jappe”.

“The very same teaching that some say is ‘ultimate’,others say is inferior.Which of these statements is true,for all of them profess to be experts?”

“Yamāhu dhammaṁ paramanti eke,Tameva hīnanti panāhu aññe;Sacco nu vādo katamo imesaṁ,Sabbeva hīme kusalāvadānā”.

“They say their own teaching is perfect,while the teaching of others is inferior.So arguing, they dispute,each saying their own conventions are the truth.

“Sakañhi dhammaṁ paripuṇṇamāhu,Aññassa dhammaṁ pana hīnamāhu;Evampi viggayha vivādayanti,Sakaṁ sakaṁ sammutimāhu saccaṁ.

If someone else’s disparagement makes you inferior,no one in any teaching would be distinguished.For each of them says the other’s teaching is lacking,while forcefully advocating their own.

Parassa ce vambhayitena hīno,Na koci dhammesu visesi assa;Puthū hi aññassa vadanti dhammaṁ,Nihīnato samhi daḷhaṁ vadānā.

But if they honor their own teachingsjust as they praise their own journeys,then all doctrines would be equally valid,and purity would be specific to them.

Saddhammapūjāpi nesaṁ tatheva,Yathā pasaṁsanti sakāyanāni;Sabbeva vādā tathiyā bhaveyyuṁ,Suddhī hi nesaṁ paccattameva.

After judging among the teachings, <j>a brahmin has adopted nothingthat requires interpretation by another.That’s why they’ve gotten over disputes,for they see no other doctrine as best.

Na brāhmaṇassa paraneyyamatthi,Dhammesu niccheyya samuggahītaṁ;Tasmā vivādāni upātivatto,Na hi seṭṭhato passati dhammamaññaṁ.

Saying, ‘I know, I see, that’s how it is’,some believe that purity stems from view.But if they’ve really seen, <j>what use is that view to them?Overlooking what matters, <j>they say purity comes from another.

Jānāmi passāmi tatheva etaṁ,Diṭṭhiyā eke paccenti suddhiṁ;Addakkhi ce kiñhi tumassa tena,Atisitvā aññena vadanti suddhiṁ.

When a person sees, they see name and form,and having seen, they will know just these things.Gladly let them see much or little,for those who are skilled say this is no way to purity.

Passaṁ naro dakkhati nāmarūpaṁ,Disvāna vā ñassati tānimeva;Kāmaṁ bahuṁ passatu appakaṁ vā,Na hi tena suddhiṁ kusalā vadanti.

It’s not easy to educate someone who is dogmatic,promoting a view they have formulated.Speaking of the beauty <j>in that on which they depend,they talk of purity in accord with what they saw there.

Nivissavādī na hi subbināyo,Pakappitaṁ diṭṭhi purakkharāno;Yaṁ nissito tattha subhaṁ vadāno,Suddhiṁ vado tattha tathaddasā so.

The brahmin does not get involved <j>with formulating and calculating;they’re not followers of views, <j>nor kinsmen of notions.Having understood the many different conventions,they look on when others grasp.

Na brāhmaṇo kappamupeti saṅkhā,Na diṭṭhisārī napi ñāṇabandhu;Ñatvā ca so sammutiyo puthujjā,Upekkhatī uggahaṇanti maññe.

Having untied the knots here in the world,the sage takes no side among disputes.Peaceful among the peaceless, equanimous,they don’t grasp when others grasp.

Vissajja ganthāni munīdha loke,Vivādajātesu na vaggasārī;Santo asantesu upekkhako so,Anuggaho uggahaṇanti maññe.

Having given up former defilements <j>and not making new ones,not swayed by preference, <j>nor a proponent of dogma,that attentive one is released from views,not clinging to the world, <j>nor reproaching themselves.

Pubbāsave hitvā nave akubbaṁ,Na chandagū nopi nivissavādī;Sa vippamutto diṭṭhigatehi dhīro,Na lippati loke anattagarahī.

They are remote from all thingsseen, heard, or thought.With burden put down, the sage is released:not formulating, not abstaining, not longing.”

Sa sabbadhammesu visenibhūto,Yaṁ kiñci diṭṭhaṁ va sutaṁ mutaṁ vā;Sa pannabhāro muni vippamutto,Na kappiyo nūparato na patthiyo”ti.

Snp 4.14 · Speedy

Snp 4.14 · Tuvaṭakasutta

“Great seer, I ask you, the Kinsman of the Sun,about seclusion and the state of peace.How, having seen, is a mendicant extinguished,not grasping anything in this world?”

“Pucchāmi taṁ ādiccabandhu,Vivekaṁ santipadañca mahesi;Kathaṁ disvā nibbāti bhikkhu,Anupādiyāno lokasmiṁ kiñci”.

“They would cut off the idea, ‘I am the thinker’,”said the Buddha,“which is the root of all judgments <j>that emerge from proliferation.Ever mindful, they would train to removeany internal cravings.

“Mūlaṁ papañcasaṅkhāya,(iti bhagavā)Mantā asmīti sabbamuparundhe;Yā kāci taṇhā ajjhattaṁ,Tāsaṁ vinayā sadā sato sikkhe.

Regardless of what things they know,whether internal or external,they wouldn’t be proud because of that,for that is not quenching, say the good.

Yaṁ kiñci dhammamabhijaññā,Ajjhattaṁ atha vāpi bahiddhā;Na tena thāmaṁ kubbetha,Na hi sā nibbuti sataṁ vuttā.

They wouldn’t let that make them conceited,thinking themselves better or worse or alike.When questioned in many ways,they wouldn’t keep justifying themselves.

Seyyo na tena maññeyya,Nīceyyo atha vāpi sarikkho;Phuṭṭho anekarūpehi,Nātumānaṁ vikappayaṁ tiṭṭhe.

A mendicant would be settled internally,and not seek peace from another.For one at peace inside themselves,there’s no picking up, whence putting down?

Ajjhattamevupasame,Na aññato bhikkhu santimeseyya;Ajjhattaṁ upasantassa,Natthi attā kuto nirattā vā.

Just as, in the middle of the ocean,no waves arise, it stays still;so too one unstirred is still—a mendicant would make <j>no pretension regarding anything.”

Majjhe yathā samuddassa,Ūmi no jāyatī ṭhito hoti;Evaṁ ṭhito anejassa,Ussadaṁ bhikkhu na kareyya kuhiñci”.

“He whose eyes are open has explainedthe truth he witnessed, <j>where adversities are removed.Please now speak of the practice, sir,the monastic code and immersion in samādhi.”

“Akittayī vivaṭacakkhu,Sakkhidhammaṁ parissayavinayaṁ;Paṭipadaṁ vadehi bhaddante,Pātimokkhaṁ atha vāpi samādhiṁ”.

“With eyes not wanton,they’d turn their ears from village gossip.They wouldn’t be greedy for flavors,nor possessive about anything in the world.

“Cakkhūhi neva lolassa,Gāmakathāya āvaraye sotaṁ;Rase ca nānugijjheyya,Na ca mamāyetha kiñci lokasmiṁ.

Though struck by contacts,a mendicant would not lament at all.They wouldn’t pray for another life,nor tremble in the face of dangers.

Phassena yadā phuṭṭhassa,Paridevaṁ bhikkhu na kareyya kuhiñci;Bhavañca nābhijappeyya,Bheravesu ca na sampavedheyya.

When they receive food and drink,edibles and clothes,they wouldn’t store them up,nor worry about not getting them.

Annānamatho pānānaṁ,Khādanīyānaṁ athopi vatthānaṁ;Laddhā na sannidhiṁ kayirā,Na ca parittase tāni alabhamāno.

Meditative, not footloose,they’d avoid remorse and not be negligent.Then a mendicant would stayin quiet places to sit and rest.

Jhāyī na pādalolassa,Virame kukkuccā nappamajjeyya;Athāsanesu sayanesu,Appasaddesu bhikkhu vihareyya.

They wouldn’t take much sleep,but, being keen, <j>would apply themselves to wakefulness.They’d give up sloth, illusion, mirth, and play,and sex and ornamentation.

Niddaṁ na bahulīkareyya,Jāgariyaṁ bhajeyya ātāpī;Tandiṁ māyaṁ hassaṁ khiḍḍaṁ,Methunaṁ vippajahe savibhūsaṁ.

They wouldn’t cast Artharvaṇa spells, <j>interpret dreamsor omens, or practice astrology.My followers would not study ominous animal cries,work as a doctor, or treat an impacted fetus.

Āthabbaṇaṁ supinaṁ lakkhaṇaṁ,No vidahe athopi nakkhattaṁ;Virutañca gabbhakaraṇaṁ,Tikicchaṁ māmako na seveyya.

Not shaken by criticism,a mendicant would not gloat when praised.They’d cast aside greed and stinginess,anger, and slander.

Nindāya nappavedheyya,Na uṇṇameyya pasaṁsito bhikkhu;Lobhaṁ saha macchariyena,Kodhaṁ pesuṇiyañca panudeyya.

They’d not stand for buying and selling;a mendicant would not speak ill at all.They wouldn’t linger in the village,nor cajole people from desire for profit.

Kayavikkaye na tiṭṭheyya,Upavādaṁ bhikkhu na kareyya kuhiñci;Gāme ca nābhisajjeyya,Lābhakamyā janaṁ na lapayeyya.

A mendicant would be no boaster,nor would they speak suggestively.They wouldn’t train in impudence,nor speak argumentatively.

Na ca katthitā siyā bhikkhu,Na ca vācaṁ payuttaṁ bhāseyya;Pāgabbhiyaṁ na sikkheyya,Kathaṁ viggāhikaṁ na kathayeyya.

They wouldn’t be led into lying,nor be deliberately devious.And they’d never look down on anotherbecause of livelihood, wisdom, or precepts and vows.

Mosavajje na nīyetha,Sampajāno saṭhāni na kayirā;Atha jīvitena paññāya,Sīlabbatena nāññamatimaññe.

Though provoked from hearing much talkfrom ascetics saying all different things,they wouldn’t react harshly,for the virtuous do not retaliate.

Sutvā rusito bahuṁ vācaṁ,Samaṇānaṁ vā puthujanānaṁ;Pharusena ne na paṭivajjā,Na hi santo paṭisenikaronti.

Having understood this teaching,inquiring, a mendicant would always train mindfully.Knowing quenching as peace,they’d not be negligent in Gotama’s bidding.

Etañca dhammamaññāya,Vicinaṁ bhikkhu sadā sato sikkhe;Santīti nibbutiṁ ñatvā,Sāsane gotamassa na pamajjeyya.

For he is the vanquisher, the unvanquished,seer of the truth as witness, not by legends—that’s why, being diligent, they would always trainrespectfully in the Buddha’s teaching.”

Abhibhū hi so anabhibhūto,Sakkhidhammamanītihamadassī;Tasmā hi tassa bhagavato sāsane,Appamatto sadā namassamanusikkhe”ti.

Snp 4.15 · Taking Up Arms

Snp 4.15 · Attadaṇḍasutta

Peril stems from those who take up arms—just look how people conflict!I shall extol how I came to bestirred with a sense of urgency.

“Attadaṇḍā bhayaṁ jātaṁ,janaṁ passatha medhagaṁ;Saṁvegaṁ kittayissāmi,yathā saṁvijitaṁ mayā.

I saw this population flounder,like a fish in a little puddle.Seeing them at odds with each other,fear came upon me.

Phandamānaṁ pajaṁ disvā,macche appodake yathā;Aññamaññehi byāruddhe,disvā maṁ bhayamāvisi.

The world around was volatile,all directions were in turmoil.Wanting a home for myself,I saw nowhere unsettled.

Samantamasāro loko,disā sabbā sameritā;Icchaṁ bhavanamattano,nāddasāsiṁ anositaṁ.

Yet even in their settlement they were at odds—seeing that, I grew uneasy.Then I saw a dart there,so hard to see, stuck in the heart.

Osāne tveva byāruddhe,Disvā me aratī ahu;Athettha sallamaddakkhiṁ,Duddasaṁ hadayanissitaṁ.

When struck by that dart,you run around in all directions.But when that same dart has been plucked out,you neither run around nor sink down.

Yena sallena otiṇṇo,disā sabbā vidhāvati;Tameva sallamabbuyha,na dhāvati na sīdati.

(On that topic, the trainings are recited.)Whatever attachments there are in the world,don’t pursue them.Having pierced through sensual pleasures <j>in every way,train yourself for extinguishment.

Tattha sikkhānugīyanti,yāni loke gadhitāni;Na tesu pasuto siyā,nibbijjha sabbaso kāme;Sikkhe nibbānamattano.

Be truthful, not rude,free of deceit, and rid of slander;without anger, a sage would cross overthe evils of greed and avarice.

Sacco siyā appagabbho,amāyo rittapesuṇo;Akkodhano lobhapāpaṁ,vevicchaṁ vitare muni.

Prevail over sleepiness, sloth, and drowsiness,don’t abide in negligence,A person intent on quenchingwould not stand for arrogance.

Niddaṁ tandiṁ sahe thīnaṁ,pamādena na saṁvase;Atimāne na tiṭṭheyya,nibbānamanaso naro.

Don’t be led into lying,or get caught up in affection for form.Completely understand conceit,and desist from hasty conduct.

Mosavajje na nīyetha,rūpe snehaṁ na kubbaye;Mānañca parijāneyya,sāhasā virato care.

Don’t relish the old,or welcome the new.Don’t grieve for what is running out,or get attached to things that pull you in.

Purāṇaṁ nābhinandeyya,Nave khantiṁ na kubbaye;Hiyyamāne na soceyya,Ākāsaṁ na sito siyā.

Greed, I say, is the great flood,and longing is the current—the basis, the compulsion,the swamp of sensuality so hard to get past.

Gedhaṁ brūmi mahoghoti,Ājavaṁ brūmi jappanaṁ;Ārammaṇaṁ pakappanaṁ,Kāmapaṅko duraccayo.

The sage never strays from the truth;the brahmin stands on solid ground.Having given up everything,they are said to be at peace.

Saccā avokkamma muni,Thale tiṭṭhati brāhmaṇo;Sabbaṁ so paṭinissajja,Sa ve santoti vuccati.

They have truly known, they’re a knowledge master,understanding the teaching, they are independent.They rightly proceed in the world,not coveting anything here.

Sa ve vidvā sa vedagū,Ñatvā dhammaṁ anissito;Sammā so loke iriyāno,Na pihetīdha kassaci.

One who has crossed over sensuality here,the chain in the world so hard to get past,grieves not, nor hopes;they’ve cut the strings, they’re no longer bound.

Yodha kāme accatari,Saṅgaṁ loke duraccayaṁ;Na so socati nājjheti,Chinnasoto abandhano.

What came before, let wither away,and after, let there be nothing.If you don’t grasp at the middle,you will live at peace.

Yaṁ pubbe taṁ visosehi,Pacchā te māhu kiñcanaṁ;Majjhe ce no gahessasi,Upasanto carissasi.

One who has no sense of ownershipin the whole realm of name and form,does not grieve for that which is not,they suffer no loss in the world.

Sabbaso nāmarūpasmiṁ,Yassa natthi mamāyitaṁ;Asatā ca na socati,Sa ve loke na jīyati.

If you don’t think of anythingas belonging to yourself or others,not finding any possessiveness,you won’t grieve, thinking “I don’t have it”.

Yassa natthi idaṁ meti,Paresaṁ vāpi kiñcanaṁ;Mamattaṁ so asaṁvindaṁ,Natthi meti na socati.

Not bitter, not fawning,unstirred, everywhere even;when asked about one who is unwavering,I declare that that is the benefit.

Aniṭṭhurī ananugiddho,Anejo sabbadhī samo;Tamānisaṁsaṁ pabrūmi,Pucchito avikampinaṁ.

For the unstirred who understand,there’s no performance of deeds.Desisting from instigation,they see sanctuary everywhere.

Anejassa vijānato,Natthi kāci nisaṅkhati;Virato so viyārabbhā,Khemaṁ passati sabbadhi.

A sage doesn’t speak of themselves as beingamong superiors, inferiors, or equals.Peaceful, rid of stinginess,they are neither ditching nor taking up.

Na samesu na omesu,Na ussesu vadate muni;Santo so vītamaccharo,Nādeti na nirassatī”ti.

Snp 4.16 · With Sāriputta

Snp 4.16 · Sāriputtasutta

“Never before have I seen,”said Venerable Sāriputta,“or heard from anyoneabout a teacher of such graceful speech,come from Tusita heaven to lead a community.

“Na me diṭṭho ito pubbe,(iccāyasmā sāriputto)Na suto uda kassaci;Evaṁ vagguvado satthā,Tusitā gaṇimāgato.

To all the world with its godshe appears as a Clear-eyed Onewho has dispelled all darkness,and alone attained to bliss.

Sadevakassa lokassa,yathā dissati cakkhumā;Sabbaṁ tamaṁ vinodetvā,ekova ratimajjhagā.

On behalf of the many here still bound,I have come seeking with a questionto that Buddha, unattached and impartial,free of deceit, come to lead a community.

Taṁ buddhaṁ asitaṁ tādiṁ,akuhaṁ gaṇimāgataṁ;Bahūnamidha baddhānaṁ,atthi pañhena āgamaṁ.

Suppose a mendicant who loathes attachmentfrequents a lonely lodging—the root of a tree, a charnel ground,on mountains, or in caves.

Bhikkhuno vijigucchato,bhajato rittamāsanaṁ;Rukkhamūlaṁ susānaṁ vā,pabbatānaṁ guhāsu vā.

In these many different lodgings,how many dangers are thereat which a mendicant in their silent lodgingought not tremble?

Uccāvacesu sayanesu,kīvanto tattha bheravā;Yehi bhikkhu na vedheyya,nigghose sayanāsane.

On their journey to the untrodden place,how many adversities are there in the worldthat must they overcomein their remote lodging?

Katī parissayā loke,gacchato agataṁ disaṁ;Ye bhikkhu abhisambhave,pantamhi sayanāsane.

What ways of speech should they have?Of what kind is their alms resort?What precepts and vowsshould a resolute mendicant uphold?

Kyāssa byappathayo assu,kyāssassu idha gocarā;Kāni sīlabbatānāssu,pahitattassa bhikkhuno.

Having undertaken what training,unified, alert, and mindful,would they purge their own stains,like a smith smelting silver?”

Kaṁ so sikkhaṁ samādāya,ekodi nipako sato;Kammāro rajatasseva,niddhame malamattano”.

“If one who loathes attachment <j>frequents a lonely lodging,”said the Buddha to Sāriputta,“in their search for awakening—<j>as accords with the teaching—I shall tell you, as I understand it,what is comfortable for them.

“Vijigucchamānassa yadidaṁ phāsu,(sāriputtāti bhagavā)Rittāsanaṁ sayanaṁ sevato ce;Sambodhikāmassa yathānudhammaṁ,Taṁ te pavakkhāmi yathā pajānaṁ.

An attentive one, a mindful mendicant <j>living on the peripheryshould not be afraid of five perils:flies, mosquitoes, reptiles,human contact, or four-legged creatures.

Pañcannaṁ dhīro bhayānaṁ na bhāye,Bhikkhu sato sapariyantacārī;Ḍaṁsādhipātānaṁ sarīsapānaṁ,Manussaphassānaṁ catuppadānaṁ.

Nor should they fear followers of other teachings,even having seen the many threats they pose.And then one seeking the goodshould overcome any other adversities.

Paradhammikānampi na santaseyya,Disvāpi tesaṁ bahubheravāni;Athāparāni abhisambhaveyya,Parissayāni kusalānuesī.

Afflicted by illness and hunger,they should endure cold and excessive heat.Though afflicted by many such things, <j>the homeless oneshould exert energy, firmly striving.

Ātaṅkaphassena khudāya phuṭṭho,Sītaṁ athuṇhaṁ adhivāsayeyya;So tehi phuṭṭho bahudhā anoko,Viriyaṁ parakkammadaḷhaṁ kareyya.

They must not steal or lie;and should touch creatures firm or frail with love.If they notice any clouding of the mind,they should dispel it as Māra’s ally.

Theyyaṁ na kāre na musā bhaṇeyya,Mettāya phasse tasathāvarāni;Yadāvilattaṁ manaso vijaññā,Kaṇhassa pakkhoti vinodayeyya.

They must not fall under the sway <j>of anger or arrogance;having dug them out by the root, <j>they would stand firm.Then, faced with likes and dislikes,they would surely overcome.

Kodhātimānassa vasaṁ na gacche,Mūlampi tesaṁ palikhañña tiṭṭhe;Athappiyaṁ vā pana appiyaṁ vā,Addhā bhavanto abhisambhaveyya.

Putting wisdom in the foremost place, <j>rejoicing in goodness,they would put an end to those adversities.They’d vanquish discontent in their remote lodging.And they’d vanquish the four lamentations:

Paññaṁ purakkhatvā kalyāṇapīti,Vikkhambhaye tāni parissayāni;Aratiṁ sahetha sayanamhi pante,Caturo sahetha paridevadhamme.

‘What will I eat? Where will I eat?Oh, I slept badly! Where will I sleep?’The trainee, the migrant without abode,would dispel these lamentable thoughts.

Kiṁsū asissāmi kuva vā asissaṁ,Dukkhaṁ vata settha kvajja sessaṁ;Ete vitakke paridevaneyye,Vinayetha sekho aniketacārī.

Receiving food and clothes in due season,they would know moderation <j>for the sake of contentment.Guarded in these things, <j>walking restrained in the village,they wouldn’t speak harshly even when provoked.

Annañca laddhā vasanañca kāle,Mattaṁ so jaññā idha tosanatthaṁ;So tesu gutto yatacāri gāme,Rusitopi vācaṁ pharusaṁ na vajjā.

Eyes downcast, not footloose,devoted to absorption, they’d be very wakeful.Grounded in equanimity, serene,they should cut off worrisome habits of thought.

Okkhittacakkhu na ca pādalolo,Jhānānuyutto bahujāgarassa;Upekkhamārabbha samāhitatto,Takkāsayaṁ kukkucciyūpachinde.

A mindful one would welcome reproach,and would dissolve hard-heartedness <j>toward their spiritual companions.They may utter skillful speech, but not for too long,and they shouldn’t provoke people to blame.

Cudito vacībhi satimābhinande,Sabrahmacārīsu khilaṁ pabhinde;Vācaṁ pamuñce kusalaṁ nātivelaṁ,Janavādadhammāya na cetayeyya.

And there are five more taints in the world,for the removal of which <j>the mindful one should train,vanquishing desire for sights,sounds, flavors, smells, and touches.

Athāparaṁ pañca rajāni loke,Yesaṁ satīmā vinayāya sikkhe;Rūpesu saddesu atho rasesu,Gandhesu phassesu sahetha rāgaṁ.

Having removed desire for these things,a mindful mendicant, their heart well freed,rightly investigating the Dhamma in good time,at one, would banish the darkness.”

Etesu dhammesu vineyya chandaṁ,Bhikkhu satimā suvimuttacitto;Kālena so sammā dhammaṁ parivīmaṁsamāno,Ekodibhūto vihane tamaṁ so”ti.

Snp 5.1 · Introductory Verses

Snp 5.1 · Vatthugāthā

From the fair city of the Kosalansto the southern regioncame a brahmin expert in hymns,aspiring to nothingness.

Kosalānaṁ purā rammā,agamā dakkhiṇāpathaṁ;Ākiñcaññaṁ patthayāno,brāhmaṇo mantapāragū.

He settled in a region under the shared dominionof Assaka and Muḷaka,where he lived on the bank of the Godāvarī River,getting by on gleanings and fruit.

So assakassa visaye,aḷakassa samāsane;Vasi godhāvarīkūle,uñchena ca phalena ca.

He was supportedby a prosperous village nearby.With the revenue earned from therehe performed a great sacrifice.

Tasseva upanissāya,gāmo ca vipulo ahu;Tato jātena āyena,mahāyaññamakappayi.

When he had completed the great sacrifice,he returned to his hermitage once more.Upon his return,another brahmin arrived.

Mahāyaññaṁ yajitvāna,puna pāvisi assamaṁ;Tasmiṁ paṭipaviṭṭhamhi,añño āgañchi brāhmaṇo.

Foot-sore and thirsty,with grotty teeth and dusty head,he approached the otherand asked for five hundred coins.

Ugghaṭṭapādo tasito,paṅkadanto rajassiro;So ca naṁ upasaṅkamma,satāni pañca yācati.

When Bāvari saw him,he invited him to sit down,asked of his happiness and well-being,and said the following.

Tamenaṁ bāvarī disvā,āsanena nimantayi;Sukhañca kusalaṁ pucchi,idaṁ vacanamabravi.

“Whatever I had available to give,I have already distributed.Believe me, brahmin,I don’t have five hundred coins.”

“Yaṁ kho mama deyyadhammaṁ,Sabbaṁ visajjitaṁ mayā;Anujānāhi me brahme,Natthi pañcasatāni me”.

“If, good fellow, you do notgive me what I ask,then on the seventh day,let your head explode in seven!”

“Sace me yācamānassa,bhavaṁ nānupadassati;Sattame divase tuyhaṁ,muddhā phalatu sattadhā”.

After performing a ritual,that charlatan uttered his dreadful curse.When he heard these words,Bāvari became distressed.

Abhisaṅkharitvā kuhako,bheravaṁ so akittayi;Tassa taṁ vacanaṁ sutvā,bāvarī dukkhito ahu.

Not eating, he grew emaciated,stricken by the dart of sorrow.And in such a state of mind,he could not enjoy absorption.

Ussussati anāhāro,Sokasallasamappito;Athopi evaṁ cittassa,Jhāne na ramatī mano.

Seeing him anxious and distraught,a goddess wishing to help,approached Bāvariand said the following.

Utrastaṁ dukkhitaṁ disvā,Devatā atthakāminī;Bāvariṁ upasaṅkamma,Idaṁ vacanamabravi.

“That charlatan understands nothingabout the head, he only wants money.When it comes to heads or head-splitting,he has no knowledge at all.”

“Na so muddhaṁ pajānāti,Kuhako so dhanatthiko;Muddhani muddhapāte vā,Ñāṇaṁ tassa na vijjati”.

“Then you, Madam, must know—please answer my question.Let me hear what you sayabout heads and head-splitting.”

“Bhotī carahi jānāsi,Taṁ me akkhāhi pucchitā;Muddhaṁ muddhādhipātañca,Taṁ suṇoma vaco tava”.

“I too do not know that,I have no knowledge in that matter.When it comes to heads or head-splitting,it is the Victors who have vision.”

“Ahampetaṁ na jānāmi,Ñāṇamettha na vijjati;Muddhani muddhādhipāte ca,Jinānaṁ hettha dassanaṁ”.

“So who then,in all this vast territory,does know about heads and head-splitting?Please tell me, goddess.”

“Atha ko carahi jānāti,Asmiṁ pathavimaṇḍale;Muddhaṁ muddhādhipātañca,Taṁ me akkhāhi devate”.

“From the city of Kapilavatthuthe World Leader has gone forth.He is a scion of King Okkāka,a Sakyan, and a beacon.

“Purā kapilavatthumhā,Nikkhanto lokanāyako;Apacco okkākarājassa,Sakyaputto pabhaṅkaro.

For he, brahmin, is the Awakened One!He has gone beyond all things;he has attained to all knowledge and power;his eye sees clearly in all things,he has attained the end of all deeds;he is freed with the ending of attachments.

So hi brāhmaṇa sambuddho,Sabbadhammāna pāragū;Sabbābhiññābalappatto,Sabbadhammesu cakkhumā;Sabbakammakkhayaṁ patto,Vimutto upadhikkhaye.

That Buddha, the Blessed One in the world,the Clear-eyed One, teaches Dhamma.Go to him and ask—he will answer you.”

Buddho so bhagavā loke,Dhammaṁ deseti cakkhumā;Taṁ tvaṁ gantvāna pucchassu,So te taṁ byākarissati”.

When he heard the word “Buddha”,Bāvari was elated.His sorrow faded,and he was filled to brimming with joy.

Sambuddhoti vaco sutvā,Udaggo bāvarī ahu;Sokassa tanuko āsi,Pītiñca vipulaṁ labhi.

Uplifted, elated, and inspired,Bāvari questioned that goddess:“But in what village or town,or in what land is the protector of the world,where we may go and pay respectsto the Awakened One, best of men?”

So bāvarī attamano udaggo,Taṁ devataṁ pucchati vedajāto;“Katamamhi gāme nigamamhi vā pana,Katamamhi vā janapade lokanātho;Yattha gantvāna passemu,Sambuddhaṁ dvipaduttamaṁ”.

“Near Sāvatthī, home of the Kosalans, <j>is the Victorabounding in wisdom, vast in intelligence.That Sakyan is indefatigable, free of defilements,that captain of men understands head-splitting.”

“Sāvatthiyaṁ kosalamandire jino,Pahūtapañño varabhūrimedhaso;So sakyaputto vidhuro anāsavo,Muddhādhipātassa vidū narāsabho”.

Therefore he addressed his acolytes,brahmins who had mastered the hymns:“Come, students, I shall speak.Listen to what I say.

Tato āmantayī sisse,Brāhmaṇe mantapārage;“Etha māṇavā akkhissaṁ,Suṇātha vacanaṁ mama.

Today has arisen in the worldone whose appearance in the worldis hard to find again—he is renowned as the Awakened One.Quickly go to Sāvatthīand see the best of men.”

Yasseso dullabho loke,Pātubhāvo abhiṇhaso;Svājja lokamhi uppanno,Sambuddho iti vissuto;Khippaṁ gantvāna sāvatthiṁ,Passavho dvipaduttamaṁ”.

“Brahmin, how then are we to knowthe Buddha when we see him?We don’t know, please tell us,so we can recognize him.”

“Kathaṁ carahi jānemu,Disvā buddhoti brāhmaṇa;Ajānataṁ no pabrūhi,Yathā jānemu taṁ mayaṁ”.

“The marks of a great manhave been handed down in our hymns.Thirty-two have been described,complete and in order.

“Āgatāni hi mantesu,Mahāpurisalakkhaṇā;Dvattiṁsāni ca byākkhātā,Samattā anupubbaso.

One upon whose body is foundthese marks of a great manhas two possible destinies,there is no third.

Yassete honti gattesu,Mahāpurisalakkhaṇā;Dveyeva tassa gatiyo,Tatiyā hi na vijjati.

If he stays at home,having conquered this landwithout rod or sword,he shall govern by principle.

Sace agāraṁ āvasati,Vijeyya pathaviṁ imaṁ;Adaṇḍena asatthena,Dhammena manusāsati.

But if he goes forthfrom the lay life to homelessness,he becomes an Awakened One, a perfected one,with veil cast off, supreme.

Sace ca so pabbajati,Agārā anagāriyaṁ;Vivaṭṭacchado sambuddho,Arahā bhavati anuttaro.

Ask him about my birth, clan, and marks,my hymns and acolytes; and further,about heads and head-splitting—but do so only in your mind!

Jātiṁ gottañca lakkhaṇaṁ,Mante sisse punāpare;Muddhaṁ muddhādhipātañca,Manasāyeva pucchatha.

If he is the Buddhaof unhindered vision,he will answer with his voicethe questions in your mind.”

Anāvaraṇadassāvī,Yadi buddho bhavissati;Manasā pucchite pañhe,Vācāya vissajessati”.

Sixteen brahmin acolytesheard what Bāvari said:Ajita, Tissametteyya,Puṇṇaka and Mettagū,

Bāvarissa vaco sutvā,Sissā soḷasa brāhmaṇā;Ajito tissametteyyo,Puṇṇako atha mettagū.

Dhotaka and Upasīva,Nanda and then Hemaka,both Todeyya and Kappa,and Jatukaṇṇī the astute,

Dhotako upasīvo ca,Nando ca atha hemako;Todeyya-kappā dubhayo,Jatukaṇṇī ca paṇḍito.

Bhadrāvudha and Udaya,and the brahmin Posāla,Mogharāja the intelligent,and Piṅgiya the great seer.

Bhadrāvudho udayo ca,Posālo cāpi brāhmaṇo;Mogharājā ca medhāvī,Piṅgiyo ca mahāisi.

Each of them had their own following,they were renowned the whole world over.Those attentive ones, <j>meditators who love absorption,were redolent with the potential <j>of their past deeds.

Paccekagaṇino sabbe,Sabbalokassa vissutā;Jhāyī jhānaratā dhīrā,Pubbavāsanavāsitā.

Having bowed to Bāvari,and circled him to his right,they set out for the north,with their dreadlocks and hides.

Bāvariṁ abhivādetvā,Katvā ca naṁ padakkhiṇaṁ;Jaṭājinadharā sabbe,Pakkāmuṁ uttarāmukhā.

First to Patiṭṭhāna of Muḷaka,then on to the citadel of Māhissatī;to Ujjenī and Gonaddhā,and Vedisa, and Vanasa.

Aḷakassa patiṭṭhānaṁ,Purimāhissatiṁ tadā;Ujjeniñcāpi gonaddhaṁ,Vedisaṁ vanasavhayaṁ.

Then to Kosambī and Sāketa,and the capital city of Sāvatthī;on they went to Setavyā and Kapilavatthu,and the homestead at Kusinārā.

Kosambiñcāpi sāketaṁ,Sāvatthiñca puruttamaṁ;Setabyaṁ kapilavatthuṁ,Kusinārañca mandiraṁ.

To Pāvā they went, and Bhoga City,and on to Vesālī and the Magadhan city.Finally they reached the Pāsāṇaka Shrine,fair and delightful.

Pāvañca bhoganagaraṁ,Vesāliṁ māgadhaṁ puraṁ;Pāsāṇakaṁ cetiyañca,Ramaṇīyaṁ manoramaṁ.

Like a thirsty person to cool water,like a merchant to great profit,like a heat-struck person to shade,they quickly climbed the mountain.

Tasitovudakaṁ sītaṁ,Mahālābhaṁva vāṇijo;Chāyaṁ ghammābhitattova,Turitā pabbatamāruhuṁ.

At that time the Buddha,at the fore of the mendicant Saṅgha,was teaching the mendicants the Dhamma,like a lion roaring in the jungle.

Bhagavā tamhi samaye,Bhikkhusaṅghapurakkhato;Bhikkhūnaṁ dhammaṁ deseti,Sīhova nadatī vane.

Ajita saw the Buddha,like the sun shining with a hundred rays,like the moon on the fifteenth daywhen it has come into its fullness.

Ajito addasa buddhaṁ,Sataraṁsiṁva bhāṇumaṁ;Candaṁ yathā pannarase,Pāripūriṁ upāgataṁ.

Then he saw his body,complete in all features.Thrilled, he stood to one sideand asked this question in his mind.

Athassa gatte disvāna,Paripūrañca byañjanaṁ;Ekamantaṁ ṭhito haṭṭho,Manopañhe apucchatha.

“Speak about the brahmin’s birth;of his clan; and his own marks;what hymns is he proficient in;and how many he teaches.”

“Ādissa jammanaṁ brūhi,Gottaṁ brūhi salakkhaṇaṁ;Mantesu pāramiṁ brūhi,Kati vāceti brāhmaṇo”.

“His age is a hundred and twenty.By clan he is a Bāvari.There are three marks on his body.He is a master of the three Vedas,

“Vīsaṁ vassasataṁ āyu,So ca gottena bāvarī;Tīṇissa lakkhaṇā gatte,Tiṇṇaṁ vedāna pāragū.

the teachings on the marks, the testaments,the vocabularies, and the rituals.He teaches recitation to five hundred,and has reached proficiency in his own teaching.”

Lakkhaṇe itihāse ca,Sanighaṇḍusakeṭubhe;Pañcasatāni vāceti,Sadhamme pāramiṁ gato”.

“O supreme man, cutter of craving,please reveal in detailBāvari’s marks—let us doubt no longer!”

“Lakkhaṇānaṁ pavicayaṁ,Bāvarissa naruttama;Kaṅkhacchida pakāsehi,Mā no kaṅkhāyitaṁ ahu”.

“He can cover his face with his tongue;there is a tuft of hair between his eyebrows;his private parts are sheathed in a foreskin:know them as this, student.”

“Mukhaṁ jivhāya chādeti,Uṇṇassa bhamukantare;Kosohitaṁ vatthaguyhaṁ,Evaṁ jānāhi māṇava”.

Hearing the answerswithout having heard any questions,all the people, inspired,with cupped palms, wondered:

Pucchañhi kiñci asuṇanto,Sutvā pañhe viyākate;Vicinteti jano sabbo,Vedajāto katañjalī.

“Who is it that asked a question with their mind?Was it a god or divinity?Or Indra, Sujā’s husband?To whom does the Buddha reply?”

“Ko nu devo vā brahmā vā,Indo vāpi sujampati;Manasā pucchite pañhe,Kametaṁ paṭibhāsati”.

“Bāvari asksabout heads and head-splitting.May the Buddha please answer,and so, O seer, dispel our doubt.”

“Muddhaṁ muddhādhipātañca,Bāvarī paripucchati;Taṁ byākarohi bhagavā,Kaṅkhaṁ vinaya no ise”.

“Know ignorance as the head,and knowledge as the head-splitter,when joined with faith, mindfulness, and immersion,and enthusiasm and energy.”

“Avijjā muddhāti jānāhi,Vijjā muddhādhipātinī;Saddhāsatisamādhīhi,Chandaviriyena saṁyutā”.

At that, the student,full of inspiration,arranged his antelope-skin cloak over one shoulder,and fell with his head to the Buddha’s feet.

Tato vedena mahatā,Santhambhitvāna māṇavo;Ekaṁsaṁ ajinaṁ katvā,Pādesu sirasā pati.

“Good fellow, the brahmin Bāvaritogether with his acolytes,elated and happy,bows to your feet, O Clear-eyed One!”

“Bāvarī brāhmaṇo bhoto,Saha sissehi mārisa;Udaggacitto sumano,Pāde vandati cakkhuma”.

“May the brahmin Bāvari be happy,together with his acolytes.And may you, too, be happy!May you live long, student.

“Sukhito bāvarī hotu,Saha sissehi brāhmaṇo;Tvañcāpi sukhito hohi,Ciraṁ jīvāhi māṇava.

To Bāvari and you allI grant the opportunity to clear up all doubt.Please askwhatever you want.”

Bāvarissa ca tuyhaṁ vā,Sabbesaṁ sabbasaṁsayaṁ;Katāvakāsā pucchavho,Yaṁ kiñci manasicchatha”.

Granted the opportunity by the Buddha,they sat down with cupped palms.Ajita asked the Realized Onethe first question right there.

Sambuddhena katokāso,Nisīditvāna pañjalī;Ajito paṭhamaṁ pañhaṁ,Tattha pucchi tathāgataṁ.

The introductory verses are finished.

Vatthugāthā niṭṭhitā.

Snp 5.2 · The Questions of Ajita

Snp 5.2 · Ajitamāṇavapucchā

“By what is the world shrouded?”said Venerable Ajita.“Why does it not shine?Tell me, what is its sullying?What is its greatest fear?”

“Kenassu nivuto loko,(iccāyasmā ajito)Kenassu nappakāsati;Kissābhilepanaṁ brūsi,Kiṁsu tassa mahabbhayaṁ”.

“The world is shrouded in ignorance.”replied the Buddha.“Avarice and negligence make it not shine.Muttered prayer is its sullying, I say.Suffering is its greatest fear.”

“Avijjāya nivuto loko,(ajitāti bhagavā)Vevicchā pamādā nappakāsati;Jappābhilepanaṁ brūmi,Dukkhamassa mahabbhayaṁ”.

“The streams flow everywhere,”said Venerable Ajita.“What is there to block them?And tell me the restraint of streams—by what are they locked out?”

“Savanti sabbadhi sotā,(iccāyasmā ajito)Sotānaṁ kiṁ nivāraṇaṁ;Sotānaṁ saṁvaraṁ brūhi,Kena sotā pidhiyyare”.

“The streams in the world,”replied the Buddha,“are blocked by mindfulness.I tell you the restraint of streams—they are locked out by wisdom.”

“Yāni sotāni lokasmiṁ,(ajitāti bhagavā)Sati tesaṁ nivāraṇaṁ;Sotānaṁ saṁvaraṁ brūmi,Paññāyete pidhiyyare”.

“That wisdom and mindfulness,”said Venerable Ajita,“and that which is name and form, good fellow;when questioned, please tell me of this:where does this all cease?”

“Paññā ceva sati yañca,(iccāyasmā ajito)Nāmarūpañca mārisa;Etaṁ me puṭṭho pabrūhi,Katthetaṁ uparujjhati”.

“This question which you have asked,I shall answer you, Ajita.Where name and formcease with no residue left behind—with the cessation of consciousness,here they cease.”

“Yametaṁ pañhaṁ apucchi,ajita taṁ vadāmi te;Yattha nāmañca rūpañca,asesaṁ uparujjhati;Viññāṇassa nirodhena,etthetaṁ uparujjhati”.

“There are those who have appraised the teaching,and many kinds of trainees here.Now you, being alert, are askedto tell me their behavior, good fellow.”

“Ye ca saṅkhātadhammāse,ye ca sekhā puthū idha;Tesaṁ me nipako iriyaṁ,puṭṭho pabrūhi mārisa”.

“Not greedy for sensual pleasures,their mind would be unclouded.Skilled in all things,a mendicant would wander mindful.”

“Kāmesu nābhigijjheyya,Manasānāvilo siyā;Kusalo sabbadhammānaṁ,Sato bhikkhu paribbaje”ti.

Snp 5.3 · The Questions of Tissametteyya

Snp 5.3 · Tissametteyyamāṇavapucchā

“Who here in the world is content?”said Venerable Tissametteyya.“Who has no perturbations?What thoughtful one, knowing both ends,is not stuck in the middle?Who do they say is a great man?Who here has escaped the seamstress?”

“Kodha santusito loke,(iccāyasmā tissametteyyo)Kassa no santi iñjitā;Ko ubhantamabhiññāya,Majjhe mantā na lippati;Kaṁ brūsi mahāpurisoti,Ko idha sibbinimaccagā”.

“Leading the spiritual life among sensual pleasures,”replied the Buddha,“rid of craving, ever mindful;a mendicant who, after appraisal, is quenched:that’s who has no perturbations.

“Kāmesu brahmacariyavā,(metteyyāti bhagavā)Vītataṇho sadā sato;Saṅkhāya nibbuto bhikkhu,Tassa no santi iñjitā.

That thoughtful one, knowing both ends,is not stuck in the middle.He is a great man, I declare;he has escaped the seamstress here.”

So ubhantamabhiññāya,Majjhe mantā na lippati;Taṁ brūmi mahāpurisoti,So idha sibbinimaccagā”ti.

Snp 5.4 · The Questions of Puṇṇaka

Snp 5.4 · Puṇṇakamāṇavapucchā

“To the imperturbable, the seer of the root,”said Venerable Puṇṇaka,“I have come seeking with a question.On what grounds have seers and men,aristocrats and brahmins here in the worldperformed so many different <j>sacrifices to the gods?I ask you, Blessed One; please tell me this.”

“Anejaṁ mūladassāviṁ,(iccāyasmā puṇṇako)Atthi pañhena āgamaṁ;Kiṁ nissitā isayo manujā,Khattiyā brāhmaṇā devatānaṁ;Yaññamakappayiṁsu puthūdha loke,Pucchāmi taṁ bhagavā brūhi me taṁ”.

“Whatever seers and men,”replied the Buddha,“aristocrats and brahmins here in the worldhave performed so many different <j>sacrifices to the gods:all performed sacrifices bound to old age,longing for this place.”

“Ye kecime isayo manujā,(puṇṇakāti bhagavā)Khattiyā brāhmaṇā devatānaṁ;Yaññamakappayiṁsu puthūdha loke,Āsīsamānā puṇṇaka itthattaṁ;Jaraṁ sitā yaññamakappayiṁsu”.

“As to those seers and men,”said Venerable Puṇṇaka,“and aristocrats and brahmins here in the worldwho have performed so many different <j>sacrifices to the gods:being diligent in the technique of sacrifice,have they crossed over rebirth and old age, good fellow?I ask you, Blessed One; please tell me this.”

“Ye kecime isayo manujā,(iccāyasmā puṇṇako)Khattiyā brāhmaṇā devatānaṁ;Yaññamakappayiṁsu puthūdha loke,Kaccissu te bhagavā yaññapathe appamattā;Atāruṁ jātiñca jarañca mārisa,Pucchāmi taṁ bhagavā brūhi me taṁ”.

“Hoping, invoking, praying, and worshiping,”replied the Buddha,“they pray for pleasure derived from profit.Devoted to sacrifice, besotted by rebirth,they’ve not crossed over rebirth and old age, <j>I declare.”

“Āsīsanti thomayanti abhijappanti juhanti,(puṇṇakāti bhagavā)Kāmābhijappanti paṭicca lābhaṁ;Te yājayogā bhavarāgarattā,Nātariṁsu jātijaranti brūmi”.

“If those devoted to sacrifice,”said Venerable Puṇṇaka,“have not, by sacrificing, <j>crossed over rebirth and old age,who then in the world of gods and humanshas crossed over rebirth and old age, good fellow?I ask you, Blessed One; please tell me this.”

“Te ce nātariṁsu yājayogā,(iccāyasmā puṇṇako)Yaññehi jātiñca jarañca mārisa;Atha ko carahi devamanussaloke,Atāri jātiñca jarañca mārisa;Pucchāmi taṁ bhagavā brūhi me taṁ”.

“Having appraised the world high and low,”replied the Buddha,“there is nothing in the world that disturbs them.Peaceful, unclouded, untroubled, <j>with no need for hope—they’ve crossed over rebirth and old age, I declare.”

“Saṅkhāya lokasmi paroparāni,(puṇṇakāti bhagavā)Yassiñjitaṁ natthi kuhiñci loke;Santo vidhūmo anīgho nirāso,Atāri so jātijaranti brūmī”ti.

Snp 5.5 · The Questions of Mettagū

Snp 5.5 · Mettagūmāṇavapucchā

“I ask you, Blessed One; please tell me this,”said Venerable Mettagū,“for I think you are a knowledge master, evolved.Where do all these sufferings come from,in all their countless forms in the world?”

“Pucchāmi taṁ bhagavā brūhi me taṁ,(iccāyasmā mettagū)Maññāmi taṁ vedaguṁ bhāvitattaṁ;Kuto nu dukkhā samudāgatā ime,Ye keci lokasmimanekarūpā”.

“You have rightly asked me of the origin of suffering,”replied the Buddha,“I shall tell you as I understand it.Attachment is the source of sufferingin all its countless forms in the world.

“Dukkhassa ve maṁ pabhavaṁ apucchasi,(mettagūti bhagavā)Taṁ te pavakkhāmi yathā pajānaṁ;Upadhinidānā pabhavanti dukkhā,Ye keci lokasmimanekarūpā.

When an ignorant person builds up attachments,that dullard returns to suffering again and again.So let one who understands <j>not build up attachments,contemplating the inception of suffering and rebirth.”

Yo ve avidvā upadhiṁ karoti,Punappunaṁ dukkhamupeti mando;Tasmā pajānaṁ upadhiṁ na kayirā,Dukkhassa jātippabhavānupassī”.

“Whatever I asked you have explained to me.I ask you once more, please tell me this:How do the attentive cross the floodof rebirth, old age, sorrow, and lamenting?Please, sage, answer me clearly,for truly you understand this matter.”

“Yaṁ taṁ apucchimha akittayī no,Aññaṁ taṁ pucchāma tadiṅgha brūhi;Kathaṁ nu dhīrā vitaranti oghaṁ,Jātiṁ jaraṁ sokapariddavañca;Taṁ me muni sādhu viyākarohi,Tathā hi te vidito esa dhammo”.

“I shall extol a teaching to you,”replied the Buddha,“that is apparent in the present, not relying on legends.Having understood it, one who lives mindfullymay cross over clinging in the world.”

“Kittayissāmi te dhammaṁ,(mettagūti bhagavā)Diṭṭhe dhamme anītihaṁ;Yaṁ viditvā sato caraṁ,Tare loke visattikaṁ”.

“And I rejoice, great seer,in that supreme teaching,having understood which, one who lives mindfullymay cross over clinging in the world.”

“Tañcāhaṁ abhinandāmi,mahesi dhammamuttamaṁ;Yaṁ viditvā sato caraṁ,tare loke visattikaṁ”.

“Once you’ve expelled relishing and dogmatism,”replied the Buddha,“regarding everything you are aware of—above, below, all round, between—having cast aside consciousness, <j>don’t continue in existence.

“Yaṁ kiñci sampajānāsi,(mettagūti bhagavā)Uddhaṁ adho tiriyañcāpi majjhe;Etesu nandiñca nivesanañca,Panujja viññāṇaṁ bhave na tiṭṭhe.

A mendicant who wanders meditating like this,diligent and mindful, calling nothing their own,would, being wise, give up the sufferingof rebirth, old age, sorrow and lamenting right here.”

Evaṁvihārī sato appamatto,Bhikkhu caraṁ hitvā mamāyitāni;Jātiṁ jaraṁ sokapariddavañca,Idheva vidvā pajaheyya dukkhaṁ”.

“I rejoice in the words of the great seer!You have expounded non-attachment well, Gotama.Clearly the Buddha has given up suffering,for truly you understand this matter.

“Etābhinandāmi vaco mahesino,Sukittitaṁ gotamanūpadhīkaṁ;Addhā hi bhagavā pahāsi dukkhaṁ,Tathā hi te vidito esa dhammo.

Surely, sage, those you’d regularly instructwould also give up suffering.Having met, I bow especially to you, <j>O spiritual giant;hopefully the Buddha may regularly instruct me.”

Te cāpi nūnappajaheyyu dukkhaṁ,Ye tvaṁ muni aṭṭhitaṁ ovadeyya;Taṁ taṁ namassāmi samecca nāga,Appeva maṁ bhagavā aṭṭhitaṁ ovadeyya”.

“Any brahmin recognized as a knowledge master,who has nothing, unattached to sensual life,clearly has crossed this flood,crossed to the far shore, kind, wishless.

“Yaṁ brāhmaṇaṁ vedagumābhijaññā,Akiñcanaṁ kāmabhave asattaṁ;Addhā hi so oghamimaṁ atāri,Tiṇṇo ca pāraṁ akhilo akaṅkho.

And a wise person here, a knowledge master,having untied the bond to life after life,free of craving, untroubled, with no need for hope,has crossed over rebirth and old age, I declare.”

Vidvā ca yo vedagū naro idha,Bhavābhave saṅgamimaṁ visajja;So vītataṇho anīgho nirāso,Atāri so jātijaranti brūmī”ti.

Snp 5.6 · The Questions of Dhotaka

Snp 5.6 · Dhotakamāṇavapucchā

“I ask you, Blessed One; please tell me this,”said Venerable Dhotaka,“I long for your voice, great seer.After hearing your message,I shall train myself for extinguishment.”

“Pucchāmi taṁ bhagavā brūhi metaṁ,(iccāyasmā dhotako)Vācābhikaṅkhāmi mahesi tuyhaṁ;Tava sutvāna nigghosaṁ,Sikkhe nibbānamattano”.

“Well then, be keen, alert,”replied the Buddha,“and mindful right here.After hearing this message, go onand train yourself for extinguishment.”

“Tenahātappaṁ karohi,(dhotakāti bhagavā)Idheva nipako sato;Ito sutvāna nigghosaṁ,Sikkhe nibbānamattano”.

“I see in the world of gods and humansa brahmin traveling with nothing.I bow especially to you, All-seer:release me, Sakyan, from my indecisions.”

“Passāmahaṁ devamanussaloke,Akiñcanaṁ brāhmaṇamiriyamānaṁ;Taṁ taṁ namassāmi samantacakkhu,Pamuñca maṁ sakka kathaṅkathāhi”.

“I am not able to release anyonein the world who is indecisive, Dhotaka.But when you understand the best of teachings,you shall cross this flood.”

“Nāhaṁ sahissāmi pamocanāya,Kathaṅkathiṁ dhotaka kañci loke;Dhammañca seṭṭhaṁ abhijānamāno,Evaṁ tuvaṁ oghamimaṁ taresi”.

“Teach me, brahmin, out of compassion,the principle of seclusion so that I may understand.I wish to practice right here, peaceful, independent,unobstructed as space itself.”

“Anusāsa brahme karuṇāyamāno,Vivekadhammaṁ yamahaṁ vijaññaṁ;Yathāhaṁ ākāsova abyāpajjamāno,Idheva santo asito careyyaṁ”.

“I shall extol that peace for you,”replied the Buddha,“that is apparent in the present, not relying on legends.Having understood it, one who lives mindfullymay cross over clinging in the world.”

“Kittayissāmi te santiṁ,(dhotakāti bhagavā)Diṭṭhe dhamme anītihaṁ;Yaṁ viditvā sato caraṁ,Tare loke visattikaṁ”.

“And I rejoice, great seer,in that supreme peace,having understood which, one who lives mindfullymay cross over clinging in the world.”

“Tañcāhaṁ abhinandāmi,mahesi santimuttamaṁ;Yaṁ viditvā sato caraṁ,tare loke visattikaṁ”.

“Once you have understood that everything,”replied the Buddha,“you are aware of in the world—above, below, all round, between—is a chain, don’t crave for life after life.”

“Yaṁ kiñci sampajānāsi,(dhotakāti bhagavā)Uddhaṁ adho tiriyañcāpi majjhe;Etaṁ viditvā saṅgoti loke,Bhavābhavāya mākāsi taṇhan”ti.

Snp 5.7 · The Questions of Upasīva

Snp 5.7 · Upasīvamāṇavapucchā

“Alone and independent, O Sakyan,”said Venerable Upasīva,“I am not able to cross the great flood.Tell me a support, All-seer,depending on which I may cross this flood.”

“Eko ahaṁ sakka mahantamoghaṁ,(iccāyasmā upasīvo)Anissito no visahāmi tārituṁ;Ārammaṇaṁ brūhi samantacakkhu,Yaṁ nissito oghamimaṁ tareyyaṁ”.

“Mindfully contemplating nothingness,”replied the Buddha,“depending on the perception ‘there is nothing’, <j>cross the flood.Giving up sensual pleasures, <j>refraining from chatter,watch day and night for the ending of craving.”

“Ākiñcaññaṁ pekkhamāno satimā,(upasīvāti bhagavā)Natthīti nissāya tarassu oghaṁ;Kāme pahāya virato kathāhi,Taṇhakkhayaṁ nattamahābhipassa”.

“One who is free of desire for sensual pleasures,”said Venerable Upasīva,“depending on nothingness, all else left behind,freed in the ultimate liberation of perception:might they remain there without traveling on?”

“Sabbesu kāmesu yo vītarāgo,(iccāyasmā upasīvo)Ākiñcaññaṁ nissito hitvā maññaṁ;Saññāvimokkhe parame vimutto,Tiṭṭhe nu so tattha anānuyāyī”.

“One free of desire for sensual pleasures,”replied the Buddha,“depending on nothingness, all else left behind,freed in the ultimate liberation of perception:they might remain there without traveling on.”

“Sabbesu kāmesu yo vītarāgo,(upasīvāti bhagavā)Ākiñcaññaṁ nissito hitvā maññaṁ;Saññāvimokkhe parame vimutto,Tiṭṭheyya so tattha anānuyāyī”.

“If they were to remain there without traveling on,even for myriad years, All-seer,and, being freed, were to grow cool right there,would the consciousness of that sort pass away?”

“Tiṭṭhe ce so tattha anānuyāyī,Pūgampi vassānaṁ samantacakkhu;Tattheva so sītisiyā vimutto,Cavetha viññāṇaṁ tathāvidhassa”.

“As a flame tossed by a gust of wind,”replied the Buddha,“comes to an end and cannot be reckoned;so too, a sage freed <j>from the set of mental phenomenacomes to an end and cannot be reckoned.”

“Accī yathā vātavegena khittā,(upasīvāti bhagavā)Atthaṁ paleti na upeti saṅkhaṁ;Evaṁ munī nāmakāyā vimutto,Atthaṁ paleti na upeti saṅkhaṁ”.

“One who has disappeared—do they not exist?Or are they free from disease for eternity?Please, sage, answer me clearly,for truly you understand this matter.”

“Atthaṅgato so uda vā so natthi,Udāhu ve sassatiyā arogo;Taṁ me munī sādhu viyākarohi,Tathā hi te vidito esa dhammo”.

“One who has disappeared cannot be defined,”replied the Buddha.“They have nothing <j>by which others might describe them.When all things have been eradicated,eradicated, too, are all ways of speech.”

“Atthaṅgatassa na pamāṇamatthi,(upasīvāti bhagavā)Yena naṁ vajjuṁ taṁ tassa natthi;Sabbesu dhammesu samohatesu,Samūhatā vādapathāpi sabbe”ti.