Snp 5.8–5.19

Snp 5.8 · The Questions of Nanda

Snp 5.8 · Nandamāṇavapucchā

“People say there are sages in the world,”said Venerable Nanda,“but how is this the case?Is someone called a sage because of their knowledge,or because of their way of life?”

“Santi loke munayo,(iccāyasmā nando)Janā vadanti tayidaṁ kathaṁsu;Ñāṇūpapannaṁ no muniṁ vadanti,Udāhu ve jīvitenūpapannaṁ”.

“Experts do not speak of a sage in terms ofview, learning, or knowledge.Those who are sages live far from the crowd, I say,untroubled, with no need for hope.”

“Na diṭṭhiyā na sutiyā na ñāṇena, (…)Munīdha nanda kusalā vadanti;Visenikatvā anīghā nirāsā,Caranti ye te munayoti brūmi”.

“As to those ascetics and brahmins,”said Venerable Nanda,“who speak of purity in terms of what is seen or heard,or in terms of precepts and vows,or in terms of countless different things.Living self-controlled in that matter,have they crossed over rebirth and old age, <j>good fellow?I ask you, Blessed One; please tell me this.”

“Ye kecime samaṇabrāhmaṇāse,(iccāyasmā nando)Diṭṭhassutenāpi vadanti suddhiṁ;Sīlabbatenāpi vadanti suddhiṁ,Anekarūpena vadanti suddhiṁ.Kaccissu te bhagavā tattha yatā carantā,Atāru jātiñca jarañca mārisa;Pucchāmi taṁ bhagavā brūhi me taṁ”.

“As to those ascetics and brahmins,”replied the Buddha,“who speak of purity in terms of what is seen or heard,or in terms of precepts and vows,or in terms of countless different things.Even though they live self-controlled in that matter,they’ve not crossed over rebirth and old age, <j>I declare.”

“Ye kecime samaṇabrāhmaṇāse,(nandāti bhagavā)Diṭṭhassutenāpi vadanti suddhiṁ;Sīlabbatenāpi vadanti suddhiṁ,Anekarūpena vadanti suddhiṁ;Kiñcāpi te tattha yatā caranti,Nātariṁsu jātijaranti brūmi”.

“As to those ascetics and brahmins,”said Venerable Nanda,“who speak of purity in terms of what is seen or heard,or in terms of precepts and vows,or in terms of countless different things.You say they have not crossed the flood, sage.So 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.”

“Ye kecime samaṇabrāhmaṇāse,(iccāyasmā nando)Diṭṭhassutenāpi vadanti suddhiṁ;Sīlabbatenāpi vadanti suddhiṁ,Anekarūpena vadanti suddhiṁ.Te ce muni brūsi anoghatiṇṇe,Atha ko carahi devamanussaloke;Atāri jātiñca jarañca mārisa,Pucchāmi taṁ bhagavā brūhi me taṁ”.

“I don’t say that all ascetics and brahmins,”replied the Buddha,“are shrouded by rebirth and old age.There are those here who have given up allthat is seen, heard, and thought, <j>and precepts and vows,who have given up all the countless different things.Fully understanding craving, <j>they are free of defilements,those people, I say, have crossed the flood.”

“Nāhaṁ sabbe samaṇabrāhmaṇāse,(nandāti bhagavā)Jātijarāya nivutāti brūmi;Ye sīdha diṭṭhaṁ va sutaṁ mutaṁ vā,Sīlabbataṁ vāpi pahāya sabbaṁ.Anekarūpampi pahāya sabbaṁ,Taṇhaṁ pariññāya anāsavāse;Te ve narā oghatiṇṇāti brūmi”.

“I rejoice in the words of the great seer!You have expounded non-attachment well, Gotama.There are those here who have given up allthat is seen, heard, and thought, <j>and precepts and vows,who have given up all the countless different things.Fully understanding craving, <j>they are free of defilements,those people, I agree, have crossed the flood.”

“Etābhinandāmi vaco mahesino,Sukittitaṁ gotamanūpadhīkaṁ;Ye sīdha diṭṭhaṁ va sutaṁ mutaṁ vā,Sīlabbataṁ vāpi pahāya sabbaṁ.Anekarūpampi pahāya sabbaṁ,Taṇhaṁ pariññāya anāsavāse;Ahampi te oghatiṇṇāti brūmī”ti.

Snp 5.9 · The Questions of Hemaka

Snp 5.9 · Hemakamāṇavapucchā

“Those who have previously answered me,”said Venerable Hemaka,“before Gotama’s teaching,said ‘thus it was’ or ‘so it shall be’.All that was just the testament of hearsay;all that just fostered speculation:I found no delight in that.

“Ye me pubbe viyākaṁsu,(iccāyasmā hemako)Huraṁ gotamasāsanā;Iccāsi iti bhavissati,Sabbaṁ taṁ itihītihaṁ;Sabbaṁ taṁ takkavaḍḍhanaṁ,Nāhaṁ tattha abhiramiṁ.

But you, sage, explain to methe teaching that destroys craving.Having understood it, one who lives mindfullymay cross over clinging in the world.”

Tvañca me dhammamakkhāhi,taṇhānigghātanaṁ muni;Yaṁ viditvā sato caraṁ,tare loke visattikaṁ”.

“The removal of desire and lust, Hemaka,for pleasant thingsseen, heard, thought, or cognized hereis extinguishment, the state that does not pass.

“Idha diṭṭhasutamutaviññātesu,Piyarūpesu hemaka;Chandarāgavinodanaṁ,Nibbānapadamaccutaṁ.

Those who have fully understood this, mindful,are quenched in this very life.Always at peace,they’ve crossed over clinging to the world.”

Etadaññāya ye satā,Diṭṭhadhammābhinibbutā;Upasantā ca te sadā,Tiṇṇā loke visattikan”ti.

Snp 5.10 · The Questions of Todeyya

Snp 5.10 · Todeyyamāṇavapucchā

“In whom sensual pleasures do not dwell,”said Venerable Todeyya,“and for whom there is no craving,and who has crossed over indecision—of what kind is their liberation?”

“Yasmiṁ kāmā na vasanti,(iccāyasmā todeyyo)Taṇhā yassa na vijjati;Kathaṅkathā ca yo tiṇṇo,Vimokkho tassa kīdiso”.

“In whom sensual pleasures do not dwell,”replied the Buddha,“and for whom there is no craving,and who has crossed over indecision—there is no liberation that is further.”

“Yasmiṁ kāmā na vasanti,(todeyyāti bhagavā)Taṇhā yassa na vijjati;Kathaṅkathā ca yo tiṇṇo,Vimokkho tassa nāparo”.

“Are they free of hope, <j>or are they still in need of hope?Do they possess wisdom, <j>or are they still forming wisdom?O Sakyan, elucidate the sage to me,so that I may understand, All-seer.”

“Nirāsaso so uda āsasāno,Paññāṇavā so uda paññakappī;Muniṁ ahaṁ sakka yathā vijaññaṁ,Taṁ me viyācikkha samantacakkhu”.

“They are free of hope, <j>they are not in need of hope.They possess wisdom, <j>they are not still forming wisdom.That, Todeyya, is how to understand a sage,one who has nothing, unattached to sensual life.”

“Nirāsaso so na ca āsasāno,Paññāṇavā so na ca paññakappī;Evampi todeyya muniṁ vijāna,Akiñcanaṁ kāmabhave asattan”ti.

Snp 5.11 · The Questions of Kappa

Snp 5.11 · Kappamāṇavapucchā

“For those overwhelmed by old age and death,”said Venerable Kappa,“stuck mid-streamas the terrifying flood arises,tell me an island, good fellow.Explain to me an islandso this may occur no further.”

“Majjhe sarasmiṁ tiṭṭhataṁ,(iccāyasmā kappo)Oghe jāte mahabbhaye;Jarāmaccuparetānaṁ,Dīpaṁ pabrūhi mārisa;Tvañca me dīpamakkhāhi,Yathāyidaṁ nāparaṁ siyā”.

“For those overwhelmed by old age and death,”replied the Buddha,“stuck mid-streamas the terrifying flood arises,I shall tell you an island, Kappa.

“Majjhe sarasmiṁ tiṭṭhataṁ,(kappāti bhagavā)Oghe jāte mahabbhaye;Jarāmaccuparetānaṁ,Dīpaṁ pabrūmi kappa te.

Having nothing, taking nothing:this is the island with nothing further.I call it extinguishment,the ending of old age and death.

Akiñcanaṁ anādānaṁ,etaṁ dīpaṁ anāparaṁ;Nibbānaṁ iti naṁ brūmi,jarāmaccuparikkhayaṁ.

Those who have fully understood this, mindful,are quenched in this very life.They don’t fall under Māra’s sway,nor are they his footmen.”

Etadaññāya ye satā,Diṭṭhadhammābhinibbutā;Na te māravasānugā,Na te mārassa paddhagū”ti.

Snp 5.12 · The Questions of Jatukaṇṇī

Snp 5.12 · Jatukaṇṇimāṇavapucchā

“Hearing of the hero <j>with no desire for sensual pleasures,”said Venerable Jatukaṇṇī,“who has passed over the flood, I’ve come <j>with a question for that desireless one.Tell me the state of peace, O natural visionary.Tell me this, Blessed One, as it really is.

“Sutvānahaṁ vīramakāmakāmiṁ,(iccāyasmā jatukaṇṇi)Oghātigaṁ puṭṭhumakāmamāgamaṁ;Santipadaṁ brūhi sahajanetta,Yathātacchaṁ bhagavā brūhi metaṁ.

For, having mastered sensual desires, <j>the Blessed One proceeds,as the blazing sun shines on the earth.May you of vast wisdom explain the teachingto me of little wisdom so that I may understandthe giving up of rebirth and old age here.”

Bhagavā hi kāme abhibhuyya iriyati,Ādiccova pathaviṁ tejī tejasā;Parittapaññassa me bhūripañña,Ācikkha dhammaṁ yamahaṁ vijaññaṁ;Jātijarāya idha vippahānaṁ”.

“With desire for sensual pleasures dispelled,”replied the Buddha,“seeing renunciation as sanctuary,don’t be taking up or putting downanything at all.

“Kāmesu vinaya gedhaṁ,(jatukaṇṇīti bhagavā)Nekkhammaṁ daṭṭhu khemato;Uggahītaṁ nirattaṁ vā,Mā te vijjittha kiñcanaṁ.

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 rid of greed, brahmin,for the whole realm of name and form,has no defilements by whichthey might fall under the sway of Death.”

Sabbaso nāmarūpasmiṁ,Vītagedhassa brāhmaṇa;Āsavāssa na vijjanti,Yehi maccuvasaṁ vaje”ti.

Snp 5.13 · The Questions of Bhadrāvudha

Snp 5.13 · Bhadrāvudhamāṇavapucchā

“I beseech you, the bastion-leaver, the craving-cutter, the imperturbable,”said Venerable Bhadrāvudha,“the delight-leaver, the flood-crosser, the freed,the formulation-leaver, the intelligent.Different people have gathered <j>from across the nations

“Okañjahaṁ taṇhacchidaṁ anejaṁ,(iccāyasmā bhadrāvudho)Nandiñjahaṁ oghatiṇṇaṁ vimuttaṁ;Kappañjahaṁ abhiyāce sumedhaṁ,Sutvāna nāgassa apanamissanti ito.

wishing to hear your word, O hero.After hearing the spiritual giant <j>they will depart from here.Please, sage, answer them clearly,for truly you understand this matter.”

Nānājanā janapadehi saṅgatā,Tava vīra vākyaṁ abhikaṅkhamānā;Tesaṁ tuvaṁ sādhu viyākarohi,Tathā hi te vidito esa dhammo”.

“Dispel all craving for attachments,”replied the Buddha,“above, below, all round, between.For whatever a personage grasps in the world,Māra pursues them right there.

“Ādānataṇhaṁ vinayetha sabbaṁ,(bhadrāvudhāti bhagavāUddhaṁ adho tiriyañcāpi majjhe;Yaṁ yañhi lokasmimupādiyanti,Teneva māro anveti jantuṁ.

So let a mindful mendicant who understandsnot grasp anything in all the world,observing that, in clinging to attachments,these people cling to the domain of death.”

Tasmā pajānaṁ na upādiyetha,Bhikkhu sato kiñcanaṁ sabbaloke;Ādānasatte iti pekkhamāno,Pajaṁ imaṁ maccudheyye visattan”ti.

Snp 5.14 · The Questions of Udaya

Snp 5.14 · Udayamāṇavapucchā

“To the meditator, rid of hopes,”said Venerable Udaya,“who has completed the task, is free of defilements,and has gone beyond all things,I have come seeking with a question.Tell me the liberation by enlightenment,the smashing of ignorance.”

“Jhāyiṁ virajamāsīnaṁ,(iccāyasmā udayo)Katakiccaṁ anāsavaṁ;Pāraguṁ sabbadhammānaṁ,Atthi pañhena āgamaṁ;Aññāvimokkhaṁ pabrūhi,Avijjāya pabhedanaṁ”.

“The giving up of both”replied the Buddha,“sensual desires and displeasures;the casting aside of dullness,and the prevention of remorse;

“Pahānaṁ kāmacchandānaṁ,(udayāti bhagavā)Domanassāna cūbhayaṁ;Thinassa ca panūdanaṁ,Kukkuccānaṁ nivāraṇaṁ.

pure equanimity and mindfulness,preceded by investigation of principles—this, I declare, is liberation by enlightenment,the smashing of ignorance.”

Upekkhāsatisaṁsuddhaṁ,dhammatakkapurejavaṁ;Aññāvimokkhaṁ pabrūmi,avijjāya pabhedanaṁ”.

“What fetters the world?How does it travel about?With the giving up of whatis extinguishment spoken of?”

“Kiṁsu saṁyojano loko,kiṁsu tassa vicāraṇaṁ;Kissassa vippahānena,nibbānaṁ iti vuccati”.

“Delight fetters the world.It travels about by means of thought.With the giving up of cravingextinguishment is spoken of.”

“Nandisaṁyojano loko,vitakkassa vicāraṇaṁ;Taṇhāya vippahānena,nibbānaṁ iti vuccati”.

“For one living mindfully,how does consciousness cease?We’ve come to ask the worthy sir:let us hear what you say.”

“Kathaṁ satassa carato,viññāṇaṁ uparujjhati;Bhagavantaṁ puṭṭhumāgamma,taṁ suṇoma vaco tava”.

“Not taking pleasure in feelinginternally and externally—for one living mindfully,that’s how consciousness ceases.”

“Ajjhattañca bahiddhā ca,Vedanaṁ nābhinandato;Evaṁ satassa carato,Viññāṇaṁ uparujjhatī”ti.

Snp 5.15 · The Question of Posāla

Snp 5.15 · Posālamāṇavapucchā

“To the one who reveals the past,”said Venerable Posāla,“who is imperturbable, with doubts cut off,and who has gone beyond all things,I have come seeking with a question.

“Yo atītaṁ ādisati,(iccāyasmā posālo)Anejo chinnasaṁsayo;Pāraguṁ sabbadhammānaṁ,Atthi pañhena āgamaṁ.

Consider one who perceives that form has vanished,who has entirely given up the body,and who sees nothing at allinternally and externally.I ask the Sakyan about knowledge for them;how should that sort be guided?”

Vibhūtarūpasaññissa,sabbakāyappahāyino;Ajjhattañca bahiddhā ca,natthi kiñcīti passato;Ñāṇaṁ sakkānupucchāmi,kathaṁ neyyo tathāvidho”.

“The Realized One directly knows,”said the Buddha,“all planes of consciousness.And he knows this one who remains,committed to that as their final goal.

“Viññāṇaṭṭhitiyo sabbā,(posālāti bhagavā)Abhijānaṁ tathāgato;Tiṭṭhantamenaṁ jānāti,Vimuttaṁ tapparāyaṇaṁ.

Understanding that desire for rebirthin the dimension of nothingness is a fetter,and directly knowing what this really means,one then discerns that matter clearly.That is their knowledge of truth,the brahmin who has lived the life.”

Ākiñcaññasambhavaṁ ñatvā,Nandī saṁyojanaṁ iti;Evametaṁ abhiññāya,Tato tattha vipassati;Etaṁ ñāṇaṁ tathaṁ tassa,Brāhmaṇassa vusīmato”ti.

Snp 5.16 · The Questions of Mogharāja

Snp 5.16 · Mogharājamāṇavapucchā

“Twice I have asked the Sakyan,”said Venerable Mogharāja,“but you haven’t answered me, O Clear-eyed One.I have heard that the divine seeranswers when questioned a third time.

“Dvāhaṁ sakkaṁ apucchissaṁ,(iccāyasmā mogharājā)Na me byākāsi cakkhumā;Yāvatatiyañca devīsi,Byākarotīti me sutaṁ.

Regarding this world, the other world,and the realm of divinity with its gods,I’m not familiar with the viewof the renowned Gotama.

Ayaṁ loko paro loko,brahmaloko sadevako;Diṭṭhiṁ te nābhijānāti,gotamassa yasassino.

So I have come seeking with a questionfor the one of excellent vision.How to look upon the worldso the King of Death won’t see you?”

Evaṁ abhikkantadassāviṁ,atthi pañhena āgamaṁ;Kathaṁ lokaṁ avekkhantaṁ,maccurājā na passati”.

“Look upon the world as empty,Mogharāja, ever mindful.Having uprooted the theory of self,you may thus cross over death.That’s how to look upon the worldso the King of Death won’t see you.”

“Suññato lokaṁ avekkhassu,Mogharāja sadā sato;Attānudiṭṭhiṁ ūhacca,Evaṁ maccutaro siyā;Evaṁ lokaṁ avekkhantaṁ,Maccurājā na passatī”ti.

Snp 5.17 · The Questions of Piṅgiya

Snp 5.17 · Piṅgiyamāṇavapucchā

“I am old, feeble, and pallid,”said Venerable Piṅgiya,“my eyes unclear, my hearing faint—don’t let me perish while still confused.Explain the teaching so that I may understandthe giving up of rebirth and old age here.”

“Jiṇṇohamasmi abalo vītavaṇṇo,(iccāyasmā piṅgiyo)Nettā na suddhā savanaṁ na phāsu;Māhaṁ nassaṁ momuho antarāva,Ācikkha dhammaṁ yamahaṁ vijaññaṁ;Jātijarāya idha vippahānaṁ”.

“Seeing them being harmed <j>on account of forms,”replied the Buddha,“those negligent folk are inflicted <j>on account of forms—therefore, Piṅgiya, being diligent,give up form so as not to be reborn.”

“Disvāna rūpesu vihaññamāne,(piṅgiyāti bhagavā)Ruppanti rūpesu janā pamattā;Tasmā tuvaṁ piṅgiya appamatto,Jahassu rūpaṁ apunabbhavāya”.

“The four quarters, the intermediate directions,below, and above: in these ten directionsthere’s nothing at all in the worldthat you’ve not seen, heard, thought, or cognized.Explain the teaching so that I may understandthe giving up of rebirth and old age here.”

“Disā catasso vidisā catasso,Uddhaṁ adho dasa disā imāyo;Na tuyhaṁ adiṭṭhaṁ asutaṁ amutaṁ,Atho aviññātaṁ kiñcanamatthi loke;Ācikkha dhammaṁ yamahaṁ vijaññaṁ,Jātijarāya idha vippahānaṁ”.

“Observing mankind sunk in craving,”replied the Buddha,“tormented, mired in old age;therefore, Piṅgiya, being diligent,give up craving so as not to be reborn.”

“Taṇhādhipanne manuje pekkhamāno,(piṅgiyāti bhagavā)Santāpajāte jarasā parete;Tasmā tuvaṁ piṅgiya appamatto,Jahassu taṇhaṁ apunabbhavāyā”ti.

Snp 5.18 · Homage to the Way to the Far Shore

Snp 5.18 · Pārāyanatthutigāthā

This was said by the Buddha while staying in the land of the Magadhans at the Pāsāṇaka Shrine. When requested by the sixteen brahmin devotees, he answered their questions one by one. If you understand the meaning and the teaching of each of these questions, and practice in line with the teaching, you may go right to the far shore of old age and death. These teachings are said to lead to the far shore, which is why the name of this exposition of the teaching is “The Way to the Far Shore”.

Idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye, paricārakasoḷasānaṁ brāhmaṇānaṁ ajjhiṭṭho puṭṭho puṭṭho pañhaṁ byākāsi. Ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṁ paṭipajjeyya, gaccheyyeva jarāmaraṇassa pāraṁ. Pāraṅgamanīyā ime dhammāti, tasmā imassa dhammapariyāyassa pārāyananteva adhivacanaṁ.

Ajita, Tissametteyya,Puṇṇaka and Mettagū,Dhotaka and Upasiva,Nanda and then Hemaka,

Ajito tissametteyyo,puṇṇako atha mettagū;Dhotako upasīvo ca,nando ca atha hemako.

both Todeyya and Kappa,and Jatukaṇṇī the astute,Bhadrāvudha and Udaya,and the brahmin Posāla,Mogharāja the intelligent,and Piṅgiya the great seer:

Todeyya-kappā dubhayo,jatukaṇṇī ca paṇḍito;Bhadrāvudho udayo ca,posālo cāpi brāhmaṇo;Mogharājā ca medhāvī,piṅgiyo ca mahāisi.

they approached the Buddha,the seer of consummate conduct.Asking their subtle questions,they came to the most excellent Buddha.

Ete buddhaṁ upāgacchuṁ,sampannacaraṇaṁ isiṁ;Pucchantā nipuṇe pañhe,buddhaseṭṭhaṁ upāgamuṁ.

The Buddha answered their questionsin accordance with truth.The sage satisfied the brahminswith his answers to their questions.

Tesaṁ buddho pabyākāsi,pañhe puṭṭho yathātathaṁ;Pañhānaṁ veyyākaraṇena,tosesi brāhmaṇe muni.

Those who were satisfied by the Clear-eyed One,the Buddha, Kinsman of the Sun,led the spiritual life in his presence,the one of such outstanding wisdom.

Te tositā cakkhumatā,buddhenādiccabandhunā;Brahmacariyamacariṁsu,varapaññassa santike.

If you practice in accordancewith each of these questionsas taught by the Buddha,you’ll go from the near shore to the far.

Ekamekassa pañhassa,yathā buddhena desitaṁ;Tathā yo paṭipajjeyya,gacche pāraṁ apārato.

Developing the supreme path,you’ll go from the near shore to the far.This path is for going to the far shore;that’s why it’s called “The Way to the Far Shore”.

Apārā pāraṁ gaccheyya,bhāvento maggamuttamaṁ;Maggo so pāraṁ gamanāya,tasmā pārāyanaṁ iti.

Snp 5.19 · Preserving the Way to the Far Shore

Snp 5.19 · Pārāyanānugītigāthā

“I shall keep reciting the Way to the Far Shore,”said Venerable Piṅgiya,“which was taught as it was seenby the immaculate one of vast intelligence.He is desireless, unentangled, a spiritual giant:why would he speak falsely?

“Pārāyanamanugāyissaṁ,(iccāyasmā piṅgiyo)Yathāddakkhi tathākkhāsi;Vimalo bhūrimedhaso,Nikkāmo nibbano nāgo;Kissa hetu musā bhaṇe.

Come, let me extolin sweet words of praisethe one who’s given up stains and delusions,conceit and contempt.

Pahīnamalamohassa,mānamakkhappahāyino;Handāhaṁ kittayissāmi,giraṁ vaṇṇūpasañhitaṁ.

The Buddha, All-seer, dispeller of darkness,has gone to world’s end, beyond all rebirths;he is free of defilements, <j>and has given up all suffering,the rightly-named one, brahmin, is revered by me.

Tamonudo buddho samantacakkhu,Lokantagū sabbabhavātivatto;Anāsavo sabbadukkhappahīno,Saccavhayo brahme upāsito me.

Like a bird that flees a little copse,to roost in a forest abounding in fruit,I’ve left the near-sighted behind,like a swan come to a great river.

Dijo yathā kubbanakaṁ pahāya,Bahupphalaṁ kānanamāvaseyya;Evampahaṁ appadasse pahāya,Mahodadhiṁ haṁsoriva ajjhapatto.

Those who explained to me previously,before Gotama’s teaching,said ‘thus it was’ or ‘so it shall be’.All that was just the testament of hearsay;all that just fostered speculation.

Ye me pubbe viyākaṁsu,Huraṁ gotamasāsanā;Iccāsi iti bhavissati,Sabbaṁ taṁ itihītihaṁ;Sabbaṁ taṁ takkavaḍḍhanaṁ.

Alone, the dispeller of darknessis brilliant, a beacon:Gotama, vast in wisdom,Gotama, vast in intelligence.

Eko tamanudāsino,jutimā so pabhaṅkaro;Gotamo bhūripaññāṇo,gotamo bhūrimedhaso.

He is the one who taught me Dhamma,apparent in the present life, immediately effective,the untroubled, the end of craving,to which there is no compare.”

Yo me dhammamadesesi,Sandiṭṭhikamakālikaṁ;Taṇhakkhayamanītikaṁ,Yassa natthi upamā kvaci”.

“Why would you dwell apart from himeven for an hour, Piṅgiya?From Gotama, vast in wisdom,from Gotama, vast in intelligence?

“Kiṁ nu tamhā vippavasasi,muhuttamapi piṅgiya;Gotamā bhūripaññāṇā,gotamā bhūrimedhasā.

He is the one who taught you Dhamma,apparent in the present life, immediately effective,the untroubled, the end of craving,to which there is no compare.”

Yo te dhammamadesesi,Sandiṭṭhikamakālikaṁ;Taṇhakkhayamanītikaṁ,Yassa natthi upamā kvaci”.

“I never dwell apart from him,not even for an hour, brahmin.From Gotama, vast in wisdom,from Gotama, vast in intelligence.

“Nāhaṁ tamhā vippavasāmi,Muhuttamapi brāhmaṇa;Gotamā bhūripaññāṇā,Gotamā bhūrimedhasā.

He is the one who taught me Dhamma,apparent in the present life, immediately effective,the untroubled, the end of craving,to which there is no compare.

Yo me dhammamadesesi,Sandiṭṭhikamakālikaṁ;Taṇhakkhayamanītikaṁ,Yassa natthi upamā kvaci.

Being diligent, I see himin my mind’s eye day and night.I spend the night in homage to him,hence I think I dwell with him.

Passāmi naṁ manasā cakkhunāva,Rattindivaṁ brāhmaṇa appamatto;Namassamāno vivasemi rattiṁ,Teneva maññāmi avippavāsaṁ.

My faith and joy and intent and mindfulnessnever stray from Gotama’s teaching.I bow to whatever directionthe one of vast wisdom heads.

Saddhā ca pīti ca mano sati ca,Nāpentime gotamasāsanamhā;Yaṁ yaṁ disaṁ vajati bhūripañño,Sa tena teneva natohamasmi.

I’m old and feeble,so my body cannot go there,but I always travel in my thoughts,for my mind, brahmin, is bound to him.

Jiṇṇassa me dubbalathāmakassa,Teneva kāyo na paleti tattha;Saṅkappayantāya vajāmi niccaṁ,Mano hi me brāhmaṇa tena yutto.

Lying floundering in the mud,I drifted from island to island.Then I saw the Buddha,the undefiled one who has crossed the flood.”

Paṅke sayāno pariphandamāno,Dīpā dīpaṁ upaplaviṁ;Athaddasāsiṁ sambuddhaṁ,Oghatiṇṇamanāsavaṁ”.

“Just as Vakkali was committed to faith—Bhadrāvudha and Gotama of Āḷavī too—so too you should commit to faith.You will go, Piṅgiya, beyond the domain of death.”

“Yathā ahū vakkali muttasaddho,Bhadrāvudho āḷavigotamo ca;Evamevaṁ tvampi pamuñcassu saddhaṁ,Gamissasi tvaṁ piṅgiya maccudheyyassa pāraṁ”.

“My confidence growsas I hear the word of the sage,the Buddha with veil cast off,so kind and eloquent.

“Esa bhiyyo pasīdāmi,Sutvāna munino vaco;Vivaṭṭacchado sambuddho,Akhilo paṭibhānavā.

Having directly known all about the gods,he understands all top to bottom,the Teacher who settles all questionsfor those who admit their doubts.

Adhideve abhiññāya,Sabbaṁ vedi varovaraṁ;Pañhānantakaro satthā,Kaṅkhīnaṁ paṭijānataṁ.

The unfaltering, the unshakable:that to which there is no compare.For sure I will go there, I have no doubt of that.Remember me as one whose mind is made up.”

Asaṁhīraṁ asaṅkuppaṁ,Yassa natthi upamā kvaci;Addhā gamissāmi na mettha kaṅkhā,Evaṁ maṁ dhārehi adhimuttacittan”ti.

The Anthology of Discourses is completed.

Suttanipātapāḷi samattā.