VERSE 976
[Early textual editors:]
From Sāvatthī, the delightful city of the Kosalan people, went the brahman [Bāvari], a master of the sacred texts who was longing for a state of possessionlessness.
Kosalānaṃ purā rammā agamā dakkhiṇāpathaṃ
Ākiñcaññaṃ patthayāno brāhmaṇo mantapāragū
COMMENT
The commentary ascribes the authorship of these verses to Ānanda. But in accordance with our note on verse 30 we ascribe the verses to ‘early textual editors.’
COMMENT
Ākiñcaññaṃ patthayāno: ‘longing for a state of possessionlessness.’ Verse 977 confirms this. And although Bāvari gathers money in verse 978, he soon disposes of it, says verse 982. See IGPT sv Ākiñcañña.
The Buddha said possessionless is practised by penetrating the following reflection:
• ‘I am not in any way anything “belonging to anyone”; and not in any way is there anywhere anything “belonging to me.”’
☸ nāhaṃ kvacani kassaci kiñcanatasmiṃ
na ca mama kvacani katthaci kiñcanatātthī ti
In fully understanding the truth of this saying one is applied to the practice of possessionlessness.
☸ api ca yadeva tattha saccaṃ tadabhiññāya ākiñcaññaṃ yeva paṭipadaṃ paṭipanno hoti (A.2.177).
COMMENT
Mantapāragū: ‘master of the sacred texts.’ This is equivalent to ‘master of the three Vedas’ (tiṇṇaṃ vedānaṃ pāragū, A.3.223).
VERSE 977
In the country of Assaka, in the province Aḷaka, he dwelt on the banks of the Godhāvarī, living on gleanings and fruit.
So assakassa visaye aḷakassa samāsane
Vasi godhāvarīkūle uñchena ca phalena ca
COMMENT
Assaka was one of the sixteen Mahājanapadas, lying south of Avantī.
VERSE 978
Nearby was a large village, and with money that arose from that he performed a great sacrifice.
Tasseva upanissāya gāmo ca vipulo ahu
Tato jātena āyena mahāyaññamakappayi
VERSE 979
Having offered the sacrifice and returned to his hermitage, another brahman arrived.
Mahāyaññaṃ yajitvāna puna pāvisi assamaṃ
Tasmiṃ paṭipaviṭṭhamhi añño āgañchi brāhmaṇo
VERSE 980
He, footsore, thirsty, with dirty teeth and a dirty head, approached [Bāvari] and asked for five hundred coins.
Ugghaṭṭapādo tasito paṅkadanto rajassiro
So ca naṃ upasaṅkamma satāni pañca yācati
VERSE 981
On seeing him, Bāvari bade him be seated, asked after his comfort and welfare, and gave this answer:
Tamenaṃ bāvari disvā āsanena nimantayi
Sukhañca kusalaṃ pucchi idaṃ vacanamabravi
VERSE 982
[Bāvari:]
‘Whatever I had that was suitable for offering has all been disposed of by me. Forgive me, brahman, I do not have five hundred coins.’
Yaṃ kho mama deyyadhammaṃ sabbaṃ visajjitaṃ mayā
Anujānāhi me brahme natthi pañcasatāni me
VERSE 983
[Brahman:]
‘If your reverence will not give what I ask, then in seven days may your head be split into seven pieces.’
Sace me yācamānassa bhavaṃ nānupadassati
Sattame divase tuyhaṃ muddhā phalatu sattadhā
VERSE 984
Putting on a false show, the trickster pronounced this dreadful [curse]. On hearing his utterance Bāvari became miserable.
Abhisaṅkharitvā kuhako bheravaṃ so akittayi
Tassa taṃ vacanaṃ sutvā bāvari dukkhito ahu
VERSE 985
Taking no food he wasted away, affected by the arrow of grief. Being in such a mental state, his mind took no delight in meditation.
Ussussati anāhāro sokasallasamappito
Athopi evaṃ cittassa jhāne na ramati mano
VERSE 986
On seeing Bāvari terrified and miserable, a deva who wished for his welfare approached him and spoke these words:
Utrastaṃ dukkhitaṃ disvā devatā atthakāminī
Bāvariṃ upasaṅkamma idaṃ vacanamabravi
VERSE 987
[Deva:]
‘That brahman knows nothing about heads. He is a charlatan after money. No knowledge about heads or headsplitting is found in him.’
Na so muddhaṃ pajānāti kuhako so dhanatthiko
Muddhani muddhapāte vā ñāṇaṃ tassa na vijjati
VERSE 988
[Bāvari:]
‘Then certainly, sir, you must know. So, being asked, tell me about heads and headsplitting. Let us hear your word.’
Bhotī carahi jānāsi taṃ me akkhāhi pucchitā
Muddhaṃ muddhādhipātañca taṃ suṇoma vaco tava
VERSE 989
[Deva:]
‘I, too, know nothing of this. Knowledge of this is not found in me. Of heads and headsplitting, that is the insight of Conquerors.’
Ahaṃ p’etaṃ na jānāmi ñāṇaṃ m’ettha na vijjati
Muddhaṃ muddhādhipāto ca jinānaṃ h’eta’dassanaṃ
COMMENT
Jinānaṃ: ‘Conquerors.’ See comment on verse 379.
VERSE 990
[Bāvari:]
‘Then who, pray, on this wide earth knows about heads and headsplitting? Tell me this, deva.’
Atha ko carahi jānāti asmiṃ paṭhavimaṇḍale
Muddhaṃ muddhādhipātañca taṃ me akkhāhi devate
VERSE 991
[Deva:]
‘The [supreme] religious leader of the world [of beings with its devas] has gone forth [into the ascetic life] from the city of Kapilavatthu. He is a descendent of King Okkāka. He is the Sakyans’ Son, the maker of light [for devas and men who are undiscerning of reality].
Purā kapilavatthumhā nikkhanto lokanāyako
Apacco okkākarājassa sakyaputto pabhaṅkaro
COMMENT
Lokanāyako: ‘the [supreme] religious leader of the world [of beings with its devas].’ In Th.v.288 the Buddha is called vināyakaṃ sadevakassa lokassa.
COMMENT
Nikkhanto: ‘gone forth [into the ascetic life].’ Compare: Nikkhantaṃ vata maṃ santaṃ agārasmānagāriyaṃ (S.1.185).
COMMENT
Pabhaṅkaro: ‘the maker of light [for devas and men who are undiscerning of reality].’ We parenthesise from the phrase esa devamanussānaṃ sammūḷhānaṃ pabhaṅkaro (S.1.210). Thus ‘maker of light’ means ‘maker of discernment of reality’ i.e. amoha. For which, see IGPT sv Moha.
VERSE 992
‘He is the Perfectly Enlightened One, brahman. He has gone beyond all things. He has attained all supernormal attainments and powers. He has insight into all things. He has attained the destruction of all karmically consequential conduct. He is liberated [from perceptually obscuring states] through the destruction of attachment.
So hi brāhmaṇa sambuddho sabbadhammāna pāragū
Sabbābhiññābalappatto sabbadhammesu cakkhumā
Sabbakammakkhayaṃ patto vimutto upadhikkhaye
COMMENT
Abhiññā: ‘supernormal attainments.’ See IGPT sv Abhijānāti.
COMMENT
Sabbakammakkhayaṃ: ‘destruction of all karmically consequential conduct.’ See IGPT sv Kamma.
COMMENT
Vimutto: ‘liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.
COMMENT
Upadhi: ‘attachment.’ See IGPT sv Upadhi.
VERSE 993
‘He is the Buddha, the Blessed One in the world, the Seer. He explains the teaching. You go and ask him. He will explain it to you.’
Buddho so bhagavā loke dhammaṃ deseti cakkhumā
Taṃ tvaṃ gantvāna pucchassu so te taṃ vyākarissati
VERSE 994
Hearing the phrase ‘Perfectly Enlightened One,’ Bāvari was uplifted. His grief diminished and he was filled with rapture.
Sambuddho ti vaco sutvā udaggo bāvari ahu
Sok’assa tanuko āsi pītiñca vipulaṃ labhi
VERSE 995
Bāvari, pleased, uplifted, filled with inspiration, asked that deva: ‘In what village or town, or in what country, even, is the Saviour of the World, where we may go and venerate the Perfectly Enlightened One, the best of men?’
So bāvari attamano udaggo taṃ devataṃ pucchati vedajāto
Katamamhi gāme nigamamhi vā pana katamamhi vā janapade lokanātho
Yattha gantvā namassemu sambuddhaṃ dipaduttamaṃ
COMMENT
Vedajāto: ‘filled with inspiration.’ Veda, inspiration, comes from reflecting on the Perfect One, in this way
• When the noble disciple reflects on the Perfect One, his mind is not absorbed in attachment, hatred, and undiscernment of reality. His mind is spiritually purified at that time with the Perfect One as the initiating factor. A noble disciple whose mind is thus purified gains inspiration from the meaning and significance of the teaching, gains gladness connected with the teaching.
☸ yasmiṃ mahānāma samaye ariyasāvako tathāgataṃ anussarati nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti na dosapariyuṭṭhitaṃ cittaṃ hoti na mohapariyuṭṭhitaṃ cittaṃ hoti ujugatamevassa tasmiṃ samaye cittaṃ hoti tathāgataṃ ārabbha. Ujugatacitto kho pana mahānāma ariyasāvako labhati atthavedaṃ labhati dhammavedaṃ labhati dhammūpasaṃhitaṃ pāmujjaṃ (A.3.285).
VERSE 996
[Deva:]
‘The Conqueror is in Sāvatthi, a city of the Kosalan people. He is possessed of great wisdom, of excellent and extensive wisdom. He is the Sakyans’ Son, proficient [in methods of teaching]. He is free of perceptually obscuring states. That best of men is knowledgeable about headsplitting.’
Sāvatthiyaṃ kosalamandire jino pahūtapañño varabhūrimedhaso
So sakyaputto vidhuro anāsavo muddhādhipātassa vidū narāsabho
COMMENT
Vidhuro: ‘proficient [in methods of teaching].’ Vidhuro is linked in the following quotes to 1) kusalo and 2) to skill in teaching. In both cases it means proficient:
1) And how is a shopkeeper proficient? In this regard, a shopkeeper is proficient in buying and selling goods.
☸ Kathañca bhikkhave pāpaṇiko vidhuro hoti: idha bhikkhave pāpaṇiko kusalo hoti paṇiyaṃ ketuñca vikketuñca (A.1.116).
2) There was no one equal to Venerable Vidhura in explaining the teaching. It was because of this, Maleficent One, that he came to be called Vidhura.
☸ nāssudha koci āyasmatā vidhurena samasamo hoti yadidaṃ dhammadesanāya. Iminā kho etaṃ pāpima pariyāyena āyasmato vidhurassa vidhuro vidhurotveva samaññā udapādi (M.1.333).
Vidhura is sometimes considered to be vi+dhura. For example, that is how the commentary explains Vidhura’s name. Norman accordingly translates it here as ‘without burden.’ But the contexts we have quoted do not support this. Ironically, and proving our point, in the following quote it is linked to the opposite of vi+dhura, namely anikkhittadhuro:
• And how is a bhikkhu proficient? In this regard, a bhikkhu abides energetically applied to the abandoning of spiritually unwholesome factors and the undertaking of spiritually wholesome factors, steadfast, unwavering in application [to the practice], not shirking the responsibility of [undertaking] spiritually wholesome factors.
☸ Kathañca bhikkhave bhikkhu vidhuro hoti? Idha bhikkhave bhikkhu āraddhaviriyo viharati akusalānaṃ dhammānaṃ pahānāya kusalānaṃ dhammānaṃ upasampadāya thāmavā daḷhaparakkamo anikkhittadhuro kusalesu dhammesu (A.1.117).
In the present context we regard vidhuro’s object to be upāya (‘methods of teaching’), as in the term upāyakusala (Th.v.158), and in accordance with the quote on Venerable Vidhura. If translated without an object, as simply ‘proficient,’ it is obviously meaningless.
COMMENT
Anāsavo: ‘free of perceptually obscuring states.’ See IGPT sv Āsava.
COMMENT
Narāsabho: ‘best of men.’ ‘Bull’ is a dubious term of praise. We treat narāsabho as naruttamo as found in verse 1021.
VERSE 997
Then [Bāvari] addressed his students, all masters of the sacred texts: ‘Come, students, I will explain [something]. Listen to my word.
Tato āmantayi sisse brāhmaṇe mantapārage
Etha māṇavā akkhissaṃ suṇātha vacanaṃ mama
COMMENT
Mantapārage: ‘masters of the sacred texts.’ But in verse 999, they confess ignorance of the marks of a Great Man.
VERSE 998
‘He whose manifestation is rarely encountered in the world has now arisen in the world. He is famed as the Perfectly Enlightened One. Quickly go to Sāvatthi and see the best of men.’
Yass’eso dullabho loke pātubhāvo abhiṇhaso
Svājja lokamhi uppanno sambuddho iti vissuto
Khippaṃ gantvāna sāvatthiṃ passavho dipaduttamaṃ
VERSE 999
[Students:]
‘But how, then, might we know when we see him, brahman, that he is the Enlightened One? Tell us, we who do not know him, how we might know him.’
Kathaṃ carahi jānemu disvā buddho ti brāhmaṇa
Ajānataṃ no pabrūhi yathā jānemu taṃ mayaṃ
VERSE 1000
[Bāvari:]
‘Amongst the sacred texts [an account of] the marks of a Great Man has been handed down to us. Thirty-two in number, they are fully explained, one by one.
Āgatāni hi mantesu mahāpurisalakkhaṇā
Dvattiṃsā ca vyākhātā samattā anupubbaso
VERSE 1001
‘For whoever has amongst his bodily conformations these marks of a Great Man, there are only two possible destinies; a third cannot be found.
Yass’ete honti gattesu mahāpurisalakkhaṇā
Dve yeva tassa gatiyo tatiyā hi na vijjati
COMMENT
Gattesu: ‘amongst his bodily conformations.’ PED says gatta (singular) is ‘body’; gattāni (plural) is ‘limbs.’ Neither meaning is appropriate here. We resolve it via the Lakkhaṇa Sutta, with its expression ‘experts in body marks and conformations (vyañjananimittakovidā, D.3.152).
VERSE 1002
‘If he dwells at home, having conquered this [sea-girt] subcontinent, he rules it without rod or sword, but by righteousness.
Sace agāraṃ ajjhāvasati vijeyya paṭhaviṃ imaṃ
Adaṇḍena asatthena dhammenamanusāsati
COMMENT
Vijeyya paṭhaviṃ imaṃ: ‘conquered this [sea-girt] subcontinent.’ A Wheel-turning monarch is the master of the Indian subcontinent (Jambudīpamahibhuyya iriyati, D.3.155): he abides having conquered ‘the sea-girt subcontinent’ (so imaṃ paṭhaviṃ sāgarapariyantaṃ... abhivijīya ajjhāvasati, D.3.142).
VERSE 1003
‘If he goes forth from the household life into the ascetic life, he becomes the unsurpassed Arahant, the Perfectly Enlightened One, one who has completely renounced the round of rebirth.
Sace ca so pabbajati agārā anagāriyaṃ
Vivaṭṭacchaddo sambuddho arahā bhavati anuttaro
COMMENT
Pabbajati agārā anagāriyaṃ: ‘goes forth from the household life into the ascetic life.’ See IGPT sv Agārasmā anagāriyaṃ pabbajito.
COMMENT
Vivaṭṭacchaddo: ‘one who has completely renounced the round of rebirth.’ We regard vivaṭṭacchaddo as standing for vaṭṭa chaḍḍo, with vi- for emphasis. It is comparable to a chinnaṃ vaṭṭaṃ (Ud.75), ‘the round of rebirth destroyed.’ See IGPT sv Vivaṭṭacchadda.
VERSE 1004
‘Ask him, but just in your mind, about my age, my clan, my marks of a Great Man, my [completeness in] mastership of the sacred texts, [the number of] my other students, and about heads and headsplitting.
Jātiṃ gottañca lakkhaṇaṃ mante sisse punāpare
Muddhaṃ muddhādhipātañca manasā yeva pucchatha
COMMENT
Jāṭiṃ: ‘my age.’ In verse 1019 the Buddha answers in terms of age (āyu).
COMMENT
Lakkhaṇaṃ: ‘my marks of a Great Man.’ Verse 1022 describes the three marks of a Great Man found on Bāvari. Brahmanists considered it prestigious to possess any of these marks.
COMMENT
Mante: ‘my [completeness in] mastership of the sacred texts.’ In verse 1018 Ajita asks about ‘completeness’ (mantesu pāramiṃ brūhi).
COMMENT
Sisse punāpare: ‘[the number of] my other students.’ The Buddha’s answer at verse 1020 shows that the question concerns numbers.
VERSE 1005
‘If he is the Enlightened One, one of unobstructed vision, he will answer in speech the questions you ask in your mind.’
Anāvaraṇadassāvī yadi buddho bhavissati
Manasā pucchite pañhe vācāya vissajessati
VERSE 1006-1010
On hearing Bāvari’s counsel, his sixteen students―Ajita, Tissametteyya, Puṇṇaka, Mettagū, Dhotaka, Upasīva, Nanda, Hemaka, Todeyya, Kappa, the wise Jatukaṇṇī, Bhadrāvudha, Udaya, the brahman Posāla, intelligent Mogharāja, and Piṅgiya the great seer―all of them wearers of matted-hair and deer-skins, teachers of their own groups of students, famous throughout the world, meditators, taking delight in meditation, wise, each faring according to his own predisposition, having venerated Bāvari, having circled him rightwards, set out heading north.
Bāvarissa vaco sutvā sissā soḷasa brāhmaṇā
Ajito tissametteyyo puṇṇako atha mettagū
Dhotako upasīvo ca nando ca atha hemako
Todeyyakappā dubhayo jatukaṇṇī ca paṇḍito
Bhadrāvudho udayo ca posālo cā pi brāhmaṇo
Mogharājā ca medhāvī piṅgiyo ca mahāisi
Paccekagaṇino sabbe sabbalokassa vissutā
Jhāyī jhānaratā dhīrā pubbavāsanavāsitā
Bāvariṃ abhivādetvā katvā ca naṃ padakkhiṇaṃ
Jaṭājinadharā sabbe pakkāmuṃ uttarāmukhā
COMMENT
Gaṇino: ‘teachers of their own groups of students.’ Gaṇin: ‘teacher who has a large attendance of disciples’ (PED).
VERSE 1011-1013
From Mūḷaka to Patiṭṭhāna first, then Mahissati, Ujjenī, Gonaddha, Vedisa, and a place called Vanasa; to Kosambī, Sāketa, and Sāvatthī, best of cities; to Setavya, Kapilavatthu, and the city of Kusinārā; to Pāva, Bhoganagara, Vesāli, and the Magadhan city [of Rājagaha] and [finally] the Pāsāṇaka Shrine, delightful and charming.
Mūḷakassa patiṭṭhānaṃ purimaṃ māhissatiṃ tadā
Ujjeniñcāpi gonaddhaṃ vedisaṃ vanasavhayaṃ
Kosambiñcāpi sāketaṃ sāvatthiñca puruttamaṃ
Setavyaṃ kapilavatthuṃ kusinārañca mandiraṃ
Pāvañca bhoganagaraṃ vesāliṃ māgadhaṃ puraṃ
Pāsāṇakaṃ cetiyañca ramaṇīyaṃ manoramaṃ
VERSE 1014
Like a thirsty man to cool water, like a merchant to great profit, like one scorched by heat to shade, they quickly climbed the mountain.
Tasitov’udakaṃ sītaṃ mahālābhaṃ va vāṇijo
Chāyaṃ ghammābhitatto va turitā pabbatamāruhuṃ
VERSE 1015
At that time the Blessed One was in front of the assembly of bhikkhus, explaining the teaching to the bhikkhus, roaring like a lion in the forest.
Bhagavā ca tamhi samaye bhikkhusaṅghapurakkhato
Bhikkhūnaṃ dhammaṃ deseti sīho va nadati vane
VERSE 1016
Ajita saw the Perfectly Enlightened One, brilliant as a hundred-rayed sun, like the full moon on the fifteenth day [of the half-month].
Ajito addasa sambuddhaṃ sataraṃsiṃ va bhānumaṃ
Candaṃ yathā pannarase pāripūriṃ upāgataṃ
COMMENT
Pannarase: ‘on the fifteenth day [of the half-month].’ Compare: cātuddase pannarase aṭṭhamiyā ca pakkhassa (Vin.1.10).
VERSE 1017
Having seen on his body that the marks of a Great Man were complete, then, standing at a respectful distance, bristling with excitement, he asked [Bāvari’s] questions in his mind.
Athassa gatte disvāna paripūrañca vyañjanaṃ
Ekamantaṃ ṭhito haṭṭho manopañhe apucchatha
COMMENT
Although brahmans who search for the thirty-two marks on the Buddha always say they find them, this cannot be strictly true in the case of Mark 21, namely, the Buddha’s perfect sense of taste. Whatever touches the tip of his tongue, he tastes in his throat (D.3.166).
COMMENT
Ekamantaṃ: ‘standing at a respectful distance.’ See IGPT sv Ekamantaṃ.
VERSE 1018
[Ajita, in his mind:]
‘Speak and tell me his age. Tell me his clan and marks of a Great Man. Tell me about his completeness in mastership of the sacred texts. How many does the brahman teach?’
Ādissa jammanaṃ brūhi gottaṃ brūhi salakkhaṇaṃ
Mantesu pāramiṃ brūhi kati vāceti brāhmaṇo
VERSE 1019-1020
[The Blessed One:]
‘His age is 120. By clan he is a Bāvari. On his body there are three marks of a Great Man. He is a master of the three Vedas, and is [fully versed] in the marks of a Great Man, in the commentaries, glossaries, and rituals. He teaches five hundred. In respect of his own teaching he has reached perfection.’
Vīsaṃ vassasataṃ āyu so ca gottena bāvari
Tīṇassa lakkhaṇā gatte tiṇṇaṃ vedānaṃ pāragū
Lakkhaṇe itihāse ca sanighaṇḍusakeṭubhe
Pañcasatāni vāceti sadhamme pāramiṃ gato
COMMENT
Lakkhaṇe itihāse ca sanighaṇḍusakeṭubhe: ‘[fully versed] in the marks of a Great Man, in the commentaries, glossaries, and rituals.’ We say ‘fully versed’ because anavayo usually occurs in the list of brahman accomplishments, which runs like this:
• He is a master of the three Vedas
☸ tiṇṇaṃ vedānaṃ pāragū
• together with its glossaries, rituals
☸ sanighaṇḍukeṭubhānaṃ
• phonology, etymology
☸ sākkharappabhedānaṃ
• and fifthly, the commentaries
☸ itihāsapañcamānaṃ
• he is fully versed in linguistics, grammar, natural philosophy, and in the marks of a Great Man
☸ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo (A.1.166).
VERSE 1021
[Ajita, in his mind:]
‘Give a detailed account of Bāvari’s marks, best of men, destroyer of unsureness. Let there be no unsureness in us [about the perfection of the Perfect One’s enlightenment].’
Lakkhaṇānaṃ pavicayaṃ bāvarissa naruttama
Kaṅkhacchida pakāsehi mā no kaṅkhāyitaṃ ahu
COMMENT
Kaṅkhacchida: ‘unsureness.’ Some Pāli editions read taṇhacchida here, but the context does not support it.
COMMENT
Kaṅkhāyitaṃ: ‘unsureness [about the perfection of the Perfect One’s enlightenment].’ Here kaṅkhāyita is not just ‘unsureness.’ Bāvari’s words prove this: ‘If he is the Enlightened One, one of unobstructed vision, he will answer in speech the questions you ask in your mind’ (Sn.v.1005). For explanation on how unsureness in relation to the Buddha should be parenthesised, see IGPT sv Vicikiccā.
VERSE 1022
[The Blessed One:]
‘He can cover his face with his tongue. There is [a circle of white] hair between his eyebrows, [as soft as cotton wool]. His privates are enclosed in a sheath. Thus, young man, know [the perfection of the Perfect One’s enlightenment]!’
Mukhaṃ jivhāya chādeti uṇṇassa bhamukantare
Kosohitaṃ vatthaguyhaṃ evaṃ jānāhi māṇava
COMMENT
Uṇṇassa bhamukantare: ‘There is [a circle of white] hair between his eyebrows, [as soft as cotton wool].’ We parenthesise from the Brahmāyu Sutta: uṇṇā bhamukantare jātā odātā mudutūlasannihā (M.2.137).
COMMENT
Evaṃ jānāhi māṇava: ‘Thus, young man, know [the perfection of the Perfect One’s enlightenment]!’ Ajita had asked ‘Let there be no unsureness in us [about the perfection of the Perfect One’s enlightenment] (mā no kaṅkhāyitaṃ ahu).’ It is hard to see the significance of the Buddha’s comment, except in the way we have parenthesised.
VERSE 1023-1024
Not hearing any questions, but hearing them answered, then, filled with inspiration and with palms joined in respect, everyone was asking themselves: ‘Who asked these questions in their mind? A deva? A brahmā? Or Inda, the lord of Sujā? To whom did [the Blessed One] address this reply?’
Pucchaṃ hi kiñci asuṇanto sutvā pañhe viyākate
Vicinteti jano sabbo vedajāto katañjalī
Ko nu devo vā brahmā vā indo vāpi sujampati
Manasā pucchi te pañhe kametaṃ paṭibhāsati
COMMENT
Indo vāpi sujampati: ‘Inda, the lord of Sujā.’ Another name for Sakka, Lord of the Devas (S.1.229).
COMMENT
Vedajāto: ‘filled with inspiration.’ See comment on verse 995.
VERSE 1025
[Ajita, in his mind:]
‘Bāvari asked about heads and headsplitting. Explain that, Blessed One. Eliminate our unsureness [about the perfection of the Perfect One’s enlightenment], O Seer.’
Muddhaṃ muddhādhipātañca bāvari paripucchati
Taṃ vyākarohi bhagavā kaṅkhaṃ vinaya no ise
COMMENT
Kaṅkhaṃ: ‘unsureness [about the perfection of the Perfect One’s enlightenment].’ Here Ajita is still fulfilling Bāvari’s mission. In other words, his unsureness here is not about heads and headsplitting, but about the enlightenment of the Buddha.
VERSE 1026
[The Blessed One:]
‘Know that uninsightfulness into reality is the head. Insightfulness into reality is the headsplitter, joined with faith [in the perfection of the Perfect One’s enlightenment], mindfulness, inward collectedness, eagerness [to understand the teaching], and energy.’
Avijjā muddhā ti jānāhi vijjā muddhādhipātinī
Saddhāsatisamādhī hi chandaviriyena saṃyutā
COMMENT
Avijjā... vijjā: ‘uninsightfulness into reality... insightfulness into reality.’ See IGPT sv Avijjā.
COMMENT
Saddhā: ‘faith [in the perfection of the Perfect One’s enlightenment].’ See IGPT sv Saddhā.
COMMENT
Samādhi: ‘inward collectedness.’ See IGPT sv Samādhi.
COMMENT
Chanda: ‘eagerness [to understand the teaching].’ This meaning of chanda is more clearly seen here:
• If eagerness [to understand the teaching] did not arise, one wouldn’t enthusiastically apply oneself [to the teaching].
☸ No cetaṃ chando jāyetha nayidaṃ ussaheyya (M.2.174).
VERSE 1027
Then the young brahman, filled with inspiration, having braced himself, having arranged his deerskin over one shoulder, fell with his head at [the Blessed One’s] feet.
Tato vedena mahatā santhambhitvāna māṇavo
Ekaṃsaṃ ajinaṃ katvā pādesu sirasā pati
COMMENT
Vedena: ‘inspiration.’ See comment on verse 995.
COMMENT
Santhambhitvāna: ‘having braced himself.’ Santhambhati occurs most prominently in the Paṭhamayodhājīvūpama Sutta:
• In this regard, when some soldier sees the dust cloud, he inwardly sinks, becomes dejected, does not brace himself, and is incapable of entering the battle.
☸ Idha bhikkhave ekacco yodhājīvo rajaggaññeva disvā saṃsīdati visīdati na santhambhati na sakkoti saṅgāmaṃ otarituṃ (A.3.89).
VERSE 1028
[Ajita:]
‘Bāvari, the brahman, and his pupils, dear sir, with happy and uplifted minds venerate your feet, O Seer.’
Bāvari brāhmaṇo bhoto saha sissehi mārisa
Udaggacitto sumano pāde vandati cakkhuma
VERSE 1030
[The Blessed One:]
‘May the brahman Bāvari and his students be happy. And may you, too, be happy, young man. May you live for a long time.
Sukhito bāvari hotu saha sissehi brāhmaṇo
Tvañcāpi sukhito hohi ciraṃ jīvāhi māṇava
VERSE 1030
‘On all the doubts of Bāvari, of yourself, and of all of you, having been given the opportunity to do so, ask whatever your mind desires.’
Bāvarissa ca tuyhaṃ vā sabbesaṃ sabbasaṃsayaṃ
Katāvakāsā pucchavho yaṃ kiñci manasicchatha
VERSE 1031
On being given the opportunity to do so by the Perfectly Enlightened One, sitting with palms joined in respect, Ajita then and there asked the Perfect One the first question.
Sambuddhena katokāso nisīditvāna pañjalī
Ajito paṭhamaṃ pañhaṃ tattha pucchi tathāgataṃ
VERSE 1032
[Ajita:]
‘By what is the world [of beings] obstructed? Why does it not shine? What do you say is its sticky lime? What is its great dread?’
Kena ssu nivuto loko kena ssu nappakāsati
Kissābhilepanaṃ brūsi kiṃsu tassa mahabbhayaṃ
VERSE 1033
[The Blessed One:]
‘The world [of beings] is obstructed by uninsightfulness into reality. Because of selfishness, and negligence [in the practice] it shines not. Longing is its sticky lime, I declare, and suffering its greatest dread.’
Avijjāya nivuto loko vevicchā pamādā nappakāsati
Jappābhilepanaṃ brūmi dukkhamassa mahabbhayaṃ
COMMENT
Pamādā: ‘negligence [in the practice].’ See IGPT sv Appamatta.
VERSE 1034
[Ajita:]
‘Flowing everywhere are the streams [of thought bound up with attachment]. What is the arrestment of these streams? Tell me about the [complete] restraint of these streams. By what are these streams closed off?’
Savanti sabbadhi sotā sotānaṃ kiṃ nivāraṇaṃ
Sotānaṃ saṃvaraṃ brūhi kena sotā pithiyyare
COMMENT
Savanti sabbadhi sotā: ‘Flowing everywhere are the streams [of thought bound up with attachment].’ Singular ‘stream’ means taṇhā (soto ti kho bhante taṇhāya etaṃ adhivacanaṃ, S.4.292). But here we have plural sotā. The words savanti sabbadhi sotā are from Dh.v.339-340, which run like this:
• The man of wrong view [of reality] in whom the 36 streams (chattiṃsati sotā) flowing towards the pleasing are strong, his thoughts bound up with attachment (saṅkappā rāganissitā) will carry him away. Flowing everywhere are the streams.
☸ Yassa chattiṃsati sotā manāpassavanā bhusā
Vāhā vahanti duddiṭṭhiṃ saṅkappā rāganissitā
Savanti sabbadhi sotā (Dh.v.339-340).
In these two verses we see the linkage of:
1) streams (sotā)
2) thoughts bound up with attachment (saṅkappā rāganissitā).
The number 36 corresponds to the 36 thoughts imbued with craving listed in the Taṇhājālinī Sutta (A.2.212). The commentary to verse 1034 supports this: taṇhādikā sotā sandanti.
VERSE 1035
[The Blessed One:]
‘Whatever streams [of thought bound up with attachment] there are in the world, mindfulness is their arrestment. I will tell you about the [complete] restraint of these streams: they are closed off by penetrative discernment.’
Yāni sotāni lokasmiṃ sati tesaṃ nivāraṇaṃ
Sotānaṃ saṃvaraṃ brūmi paññāyete pidhiyyare
VERSE 1036
[Ajita:]
‘Discernment, mindfulness, and immaterial-factors-and-bodily-form: tell me this, being asked, dear sir, in what way are these completely ended?’
Paññā ceva sati cā pi nāmarūpañca mārisa
Etaṃ me puṭṭho pabrūhi katthetaṃ uparujjhati
COMMENT
Nāmarūpañca: ‘immaterial-factors-and-bodily-form.’ See IGPT sv Nāmarūpa.
COMMENT
Katthetaṃ uparujjhati: ‘in what way are these completely ended.’ In the next verse the Buddha does not mention discernment and mindfulness. Perhaps he regarded them as part of nāmarūpa.
VERSE 1037
[The Blessed One:]
‘This question which you asked, Ajita, I will answer, the way in which immaterial-factors-and-bodily-form is completely ended. Through the ending of perception and sense impression, this is thereby completely ended.’
Yametaṃ pañhaṃ apucchi ajita taṃ vadāmi te
Yattha nāmañca rūpañca asesaṃ uparujjhati
Viññāṇassa nirodhena etthetaṃ uparujjhati
COMMENT
Viññāṇassa nirodhena etthetaṃ uparujjhati: ‘Through the ending of perception and sense impression, this is thereby completely ended.’ This line also occurs in the Kevaḍḍha Sutta (D.1.223), which we have shown in IGPT (sv Viññāṇaṃ anidassanaṃ) to mean the ending of perception and sense impression. We regard viññāṇa in verse 1037 to therefore mean ‘perception and sense impression,’ which we briefly explain like this:
a) Immaterial-factors (nāma) includes sense impression (vedanā) and perception (saññā)
☸ Vedanā saññā cetanā phasso manasikāro idaṃ vuccatāvuso nāmaṃ (M.1.53).
b) Therefore, immaterial-factors-and-bodily-form (nāmañca rūpañca) would be completely ended only if viññāṇassa nirodhena involved the ending of perception and sense impression (saññāvedayitanirodhaṃ).
VERSE 1038
[Ajita:]
‘Those who have mastered the teaching and the many disciples in training here, being asked, dear sir, being mindful, tell me about their lifestyle.’
Ye ca saṅkhātadhammāse ye ca sekhā puthū idha
Tesaṃ me nipako iriyaṃ puṭṭho pabrūhi mārisa
COMMENT
Ye ca saṅkhātadhammāse: ‘those who have mastered the teaching.’ For saṅkhāta PED gives ‘agreed on, reckoned,’ and Norman translates our phrase as ‘those who have considered the doctrine.’ But this cannot be correct here, where the context implies arahantship. The formal definition proves the point:
• And in what way has one mastered the teaching? Here one perceives according to reality with perfect penetrative discernment: ‘This is brought about’ etc.
☸ Katañca bhante saṅkhātadhammo hoti? Bhūtamidan ti bhante yathābhūtaṃ sammappaññāya passati (S.2.42).
COMMENT
Iriyaṃ pabrūhi: ‘tell me about their lifestyle.’ Calling iriyaṃ ‘lifestyle’ is appropriate to the way the question is answered in verse 1039. But in the Bhūta Sutta (S.2.47) where this same verse is analysed, Venerable Sāriputta explains iriyaṃ in terms of how the practice of arahants varies from that of disciples in training, where iriyaṃ pabrūhi would need rendering as: ‘Tell me about their different styles of practice,’ where iriyaṃ must be treated as a plural.
COMMENT
Nipako: ‘mindful.’ See IGPT sv Nipaka.
VERSE 1039
[The Blessed One:]
‘A bhikkhu should not be greedy for sensuous pleasures. His mind should be free of impurity. Being knowledgeable in all aspects of the teachings, he should mindfully fulfil the ideals of religious asceticism.’
Kāmesu nābhigijjheyya manasānāvilo siyā
Kusalo sabbadhammānaṃ sato bhikkhu paribbaje ti
COMMENT
Manasānāvilo siyā: ‘His mind should be free of impurity.’ See IGPT sv Āvila.
COMMENT
Kusalo: ‘knowledgeable.’ See IGPT sv Kusala.
COMMENT
Paribbaje: ‘should mindfully fulfil the ideals of religious asceticism.’ See IGPT sv Paribbajati.
VERSE 1040
[Tissametteyya:]
‘Who is inwardly at peace here in the world? For whom are there no states of spiritual instability? Which wise person, having fully understood both doctrinal principles, does not cleave to the middle? Who do you call a Great Man? Who in this world has overcome the seamstress?’
Kodha santusito loke kassa no santi iñjitā
Ko ubhantamabhiññāya majjhe mantā na limpati
Kaṃ brūsi mahāpuriso ti ko idha sibbanimaccagā
COMMENT
Santusito: ‘inwardly at peace.’ See IGPT Santusita.
COMMENT
Iñjitā: ‘states of spiritual instability.’ For example:
• The notion “I am” is a matter of spiritual instability,
☸ asmī ti bhikkhave iñjitametaṃ (S.4.203).
See IGPT sv Ejā.
COMMENT
Ubhanta: ‘both doctrinal principles.’ The Majjhe Sutta (A.3.399-402) gives six explanations for this. See IGPT sv Dve Ante.
COMMENT
Na limpati: ‘does not cleave.’ See IGPT sv Limpati.
COMMENT
Majjhe: ‘the middle.’ The Majjhe Sutta gives six explanations. See IGPT sv Dve Antā.
COMMENT
Sibbanim: ‘the seamstress.’ The Majjhe Sutta gives one explanation, namely:
• Craving is the seamstress. For craving stitches him to this or that state of individual existence and rebirth.
☸ taṇhā sibbanī. Taṇhā hi naṃ sibbati tassa tasseva bhavassa abhinibbattiyā (A.3.399-402).
VERSE 1041
[The Blessed One:]
‘The bhikkhu who in the face of sensuous pleasures lives the religious life with reflectiveness, free of craving, ever mindfully, and inwardly at peace, for him there are no states of spiritual instability.
Kāmesu brahmacariyavā vītataṇho sadā sato
Saṅkhāya nibbuto bhikkhu tassa no santi iñjitā
COMMENT
Saṅkhāya: ‘with reflectiveness.’ See IGPT sv Saṅkhā.
COMMENT
Nibbuto: ‘inwardly at peace.’ See IGPT sv Nibbāna.
VERSE 1042
‘Having fully understood both doctrinal principles, that wise person, does not cleave to the middle. I call him a Great Man. He in this world has overcome the seamstress.’
So ubhantamabhiññāya majjhe mantā na limpati
Taṃ brūmi mahāpuriso ti so idha sibbanimaccagā ti
VERSE 1043
[Puṇṇaka:]
‘Yearning [for an answer], I approach with a question the one who is imperturbable, the one who sees the origin [of all things]. For what reason have seers, men, khattiyas, and brahmans, so many of them, offered gifts to devas here in the world. I ask you, Blessed One. Tell me this.’
Anejaṃ mūladassāviṃ atthi pañhena āgamaṃ
Kiṃ nissitā isayo manujā khattiyā brāhmaṇā devatānaṃ
Yaññamakappayiṃsu puthūdha loke pucchāmi taṃ bhagavā brūhi me taṃ
COMMENT
Anejaṃ: ‘imperturbable.’ See IGPT sv Ejā.
COMMENT
Mūladassāviṃ: ‘sees the origin [of all things].’ A generality is implied here. We choose ‘all things’ in accordance with this quote:
• All things stem from fondness.
☸ Chandamūlakā āvuso sabbe dhammā (A.4.339).
COMMENT
Kiṃ nissitā: ‘for what reason.’ Explained IGPT sv Nissaya.
VERSE 1044
[The Blessed One:]
‘These many seers, men, khattiyas, and brahmans who offered gifts to devas here in the world, Puṇṇaka, being tied to old age, offered gifts hoping for states of individual existence in this world [or another].’
Ye kecime isayo manujā khattiyā brāhmaṇā devatānaṃ
Yaññamakappayiṃsu puthūdha loke āsiṃsamānā puṇṇaka itthabhāvaṃ
Jaraṃ sitā yaññamakappayiṃsu
COMMENT
Itthabhāvaṃ: ‘states of individual existence in this world [or another].’ We regard itthabhāvaṃ as an abbreviation for itthabhāvaññathābhāvaṃ which occurs at Sn.v.729, Sn.v.740, and Sn.v.752.
VERSE 1045
[Puṇṇaka:]
‘These many seers, men, khattiyas, and brahmans who offered gifts to devas here in the world, did they, Blessed One, being diligent in the practice of sacrifice, overcome birth and old age? I ask you this, dear sir. Tell me this, Blessed One.’
Ye kecime isayo manujā khattiyā brāhmaṇā devatānaṃ
Yaññamakappayiṃsu puthūdha loke kaccissu te bhagavā yaññapathe appamattā
Atāruṃ jātiñca jarañca mārisa pucchāmi taṃ bhagavā brūhi me taṃ
VERSE 1046
[The Blessed One:]
‘They hoped, eulogised, longed, and offered for the sake of reward. They longed for sensuous pleasure. Because of the bondage [to individual existence] that arises from [attachment to] sacrifices, and passionate attachment to individual existence they did not overcome birth and old age, I declare.’
Āsiṃsanti thomayanti abhijappanti juhanti
Kāmābhijappanti paṭicca lābhaṃ te yājayogā bhavarāgarattā
Nātariṃsu jātijaran ti brūmi
COMMENT
Yājayogā: ‘the bondage [to individual existence] that arises from [attachment to] sacrifices.’ Yoga means bondage [to individual existence]. See IGPT sv Yoga. The four yogā are kāmayogo, bhavayogo, diṭṭhiyogo, and avijjāyogo (D.3.230). For kāmayogo, bhavayogo, and diṭṭhiyogo, the attachment to kāma, bhava, and diṭṭhi is the yoga. For example, consider this passage:
• And so in relation to sensuous pleasures, whatever the attachment to sensuous pleasure, spiritually fettering delight in sensuous pleasure, love of sensuous pleasure, infatuation with sensuous pleasure, sensuous thirst, sensuous passion, clinging to sensuous pleasure, craving for sensuous pleasure that lurk within him: this is called the bondage [to individual existence] that arises from [attachment to] sensuous pleasure.
☸ yo kāmesu kāmarāgo kāmanandi kāmasineho kāmamucchā kāmapipāsā kāmapariḷāho kāmajjhosānaṃ kāmataṇhā sānuseti. Ayaṃ vuccati bhikkhave kāmayogo (A.2.10).
We extend the same principle to yājayogā, parenthesising [attachment to].
VERSE 1047
[Puṇṇaka:]
‘If they did not overcome birth and old age through their sacrifices, because of the bondage [to individual existence] that arises from [attachment to] sacrifices, dear sir, then who, pray, in the world with its devas and men has overcome birth and old age? I ask this, Blessed One. Please tell me.’
Te ce nātariṃsu yājayogā yaññehi jātiñca jarañca mārisa
Atha ko carahi devamanussaloke atāri jātiñca jarañca mārisa
Pucchāmi taṃ bhagavā brūhi me taṃ
VERSE 1048
[The Blessed One:]
‘He for whom, having reflected on the world through and through, there is no spiritual instability in relation to anything in the world, who is peaceful, rid of spiritual defilement, and free of expectations [in regard to both this world and the world beyond], he has overcome birth and old age, I declare.’
Saṅkhāya lokasmiṃ parovarāni
Yassiñjitaṃ natthi kuhiñci loke
Santo vidhūmo anīgho nirāso
Atāri so jātijaran ti brūmi ti
COMMENT
Iñjitaṃ: ‘spiritual instability.’ See note on verse 1040.
COMMENT
Anīgho: ‘rid of spiritual defilement.’ See IGPT sv Anīgha.
COMMENT
Nirāso: ‘free of expectations [in regard to both this world and the world beyond].’ We parenthesise in accordance with verses 634, 794, and 864.
VERSE 1049
[Mettagū:]
‘I ask this, Blessed One. Please tell me. I think you are blessed with profound knowledge and have spiritually developed yourself. How have these countless kinds of suffering arisen for those who are in the world?’
Pucchāmi taṃ bhagavā brūhi me taṃ maññāmi taṃ vedaguṃ bhāvitattaṃ
Kuto nu dukkhā samudāgatā ime ye keci lokasmimanekarūpā
COMMENT
Vedaguṃ: ‘blessed with profound knowledge.’ This can be defined in different ways, but always means arahantship. For example, see verse 1059. Also see IGPT sv Veda.
COMMENT
Dukkhā: ‘suffering.’ We regard dukkha here as the first noble truth because of its association with attachment in verse 1050.
VERSE 1050
[The Blessed One:]
‘You asked me about the origin of suffering: I will explain this as one who knows. Countless kinds of suffering arise in the world with attachment as their basis.
Dukkhassa ve maṃ pabhavaṃ apucchasi taṃ te pavakkhāmi yathā pajānaṃ
Upadhinidānā pabhavanti dukkhā ye keci lokasmimanekarūpā
COMMENT
Upadhinidānā: ‘attachment as their basis.’ See IGPT sv Upadhi and Nidāna.
VERSE 1051
‘One who is unwise develops attachment and ends up with suffering again and again, the fool. Therefore, knowing this, one who properly considers the birth and origin of suffering would not develop attachment.’
Yo ve avidvā upadhiṃ karoti punappunaṃ dukkhamupeti mando
Tasmā pajānaṃ upadhiṃ na kayirā dukkhassa jātippabhavānupassī
VERSE 1052
[Mettagū:]
‘You have explained what we asked, sage. We ask one more thing. Please tell me this. How do the wise cross the flood of birth, old age, grief, and lamentation? Please explain this to me, sage, for this matter is indeed known to you.’
Yaṃ taṃ apucchimha akittayī no aññaṃ taṃ pucchāma tadiṅgha brūhi
Kathaṃ nu dhīrā vitaranti oghaṃ jātiṃ jaraṃ sokapariddavañca
Taṃ me munī sādhu viyākarohi tathā hi te vidito esa dhammo
VERSE 1053
[The Blessed One:]
‘I shall explain the teaching to you, which is fathomable in this lifetime, which is not just hearsay, understanding which, one living the religious life, one who is mindful, would overcome attachment to the world [of phenomena].’
Kittayissāmi te dhammaṃ diṭṭhe dhamme anītihaṃ
Yaṃ viditvā sato caraṃ tare loke visattikaṃ
COMMENT
Caraṃ: ‘one living the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
COMMENT
Diṭṭhe dhamme: ‘fathomable in this lifetime.’ See IGPT sv Diṭṭhe dhamme.
COMMENT
Loke: ‘the world [of phenomena].’ Which is defined in this quote:
• ‘Whatever is destined to decay is called ‘the world [of phenomena]’ in the [terminology of the] Noble One’s training system.
☸ Yaṃ kho ānanda palokadhammaṃ ayaṃ vuccati ariyassa vinaye loko (S.4.53).
VERSE 1054
[Mettagū:]
‘And I would take delight in that supreme teaching, great Seer, understanding which, one living the religious life, one who is mindful, would overcome attachment to the world [of phenomena].’
Tañcāhaṃ abhinandāmi mahesi dhammamuttamaṃ
Yaṃ viditvā sato caraṃ tare loke visattikaṃ
VERSE 1055
[The Blessed One:]
‘Whatever you know, above, below, across, and also in the middle, having thrust away spiritually fettering delight and attachment regarding these things, your stream of consciousness would not remain in existence.
Yaṃ kiñci sampajānāsi uddhaṃ adho tiriyañcāpi majjhe
Etesu nandiñca nivesanañca panujja viññāṇaṃ bhave na tiṭṭhe
COMMENT
Nandiñca: ‘spiritually fettering delight.’ See IGPT sv Nandi.
COMMENT
Nivesanañca: ‘attachment.’ See IGPT sv Nivesana.
COMMENT
Viññāṇaṃ: ‘your stream of consciousness.’ See IGPT sv Viññāṇa.
VERSE 1056
‘Abiding thus mindfully and diligently applied [to the practice], a wise bhikkhu living the religious life, having renounced his cherished possessions, would abandon birth, old age, grief, lamentation, and suffering.’
Evaṃvihārī sato appamatto bhikkhu caraṃ hitvā mamāyitāni
Jātiṃ jaraṃ sokapariddavañca idheva vidvā pajaheyya dukkhaṃ
COMMENT
Appamatto: ‘diligently applied [to the practice].’ See IGPT sv Appamatta.
VERSE 1057
[Mettagū:]
‘I applaud the word of the great Seer. Well-explained, O Gotama, is the state free of attachment. The Blessed One has certainly abandoned suffering, for this matter is indeed known to you.
Etābhinandāmi vaco mahesino sukittitaṃ gotamanupadhikaṃ
Addhā hi bhagavā pahāsi dukkhaṃ tathā hi te vidito esa dhammo
COMMENT
Etābhinandāmi: ‘I applaud.’ See IGPT sv Abhinandati.
VERSE 1058
‘They, too, would surely abandon suffering, whomever you advised without stopping, O Sage. Having met you, Great Being, I venerate you. Perhaps the Blessed One would advise me without stopping.’
Te cā pi nūna pajaheyyu dukkhaṃ ye tvaṃ muni aṭṭhitaṃ ovadeyya
Taṃ taṃ namassāmi samecca nāga appeva maṃ bhagavā aṭṭhitaṃ ovadeyya
VERSE 1059
[The Blessed One:]
‘Whatever brahman one would recognise as being blessed with profound knowledge, liberated from the perception of existence, liberated [from individual existence] in the sensuous plane of existence, certainly he has crossed this [wretched] flood [of suffering]. Having crossed to the Far Shore he is free of remissness in practising the teaching, and free of unsureness [about the excellence of the teaching].
Yaṃ brāhmaṇaṃ vedaguṃ abhijaññā akiñcanaṃ kāmabhave asattaṃ
Addhā hi so oghamimaṃ atāri tiṇṇo ca pāraṃ akhilo akaṅkho
COMMENT
Vedaguṃ: ‘blessed with profound knowledge.’ See IGPT sv Veda.
COMMENT
Akiñcanaṃ: ‘liberated from the perception of existence.’ See IGPT sv Ākiñcañña.
COMMENT
Ogha: ‘flood [of suffering].’ See IGPT sv Ogha.
COMMENT
Imaṃ: ‘this [wretched].’ See comment on verse 8.
COMMENT
Akhilo: ‘Having crossed to the Far Shore he is free of remissness in practising the teaching.’ The Devadahasutta says arahants are incapable of being negligently applied [to the practice] (abhabbā te pamajjituṃ, S.4.125). See IGPT sv Khila.
COMMENT
Akaṅkho: ‘free of unsureness [about the excellence of the teaching].’ See IGPT sv Vicikicchā.
VERSE 1060
‘And whatever man here is wise, one who is blessed with profound knowledge, who has freed himself from this [wretched] bondage to all states of individual existence, he is free of craving, rid of spiritual defilement, and free of expectations [in regard to both this world and the world beyond]. He has overcome birth and old age, I declare.’
Vidvā ca yo vedagū naro idha bhavābhave saṅgamimaṃ visajja
So vītataṇho anīgho nirāso atāri so jātijaran ti brūmī ti
COMMENT
Imaṃ: ‘this [wretched].’ ‘This’ (imaṃ) has ‘a touch of (often sarcastic) characterisation,’ says PED (sv Ayaṃ). DOP (sv Idaṃ) says: ‘such, like that (often implying contempt).’
COMMENT
Saṅgaṃ: ‘bondage [to individual existence].’ See IGPT sv Saṅga.
COMMENT
Bhavābhave: ‘all states of individual existence.’ See IGPT sv Bhavābhave.
COMMENT
Anīgho: ‘rid of spiritual defilement.’ See IGPT sv Anīgha.
COMMENT
Nirāso: ‘free of expectations [in regard to both this world and the world beyond].’ We parenthesise in accordance with verses 634, 794, and 864.
COMMENT
Atāri: ‘overcome.’ See IGPT sv Tarati.
VERSE 1061
[Dhotaka:]
‘I ask this, Blessed One. Please tell me. I long for your word, great Seer. Having heard your voice, I would train myself in the quenching of the ego.’
Pucchāmi taṃ bhagavā brūhi me taṃ vācābhikaṅkhāmi mahesi tuyhaṃ
Tava sutvāna nigghosaṃ sikkhe nibbānamattano
COMMENT
Nibbānamattano: ‘the quenching of the ego.’ See IGPT sv Attā.
VERSE 1062
[The Blessed One:]
‘Therefore vigorously apply yourself [to the practice]. Be aware and mindful right here and now. Having heard my word, train yourself in the quenching of the ego.’
Tenahātappaṃ karohi idheva nipako sato
Ito sutvāna nigghosaṃ sikkhe nibbānamattano
COMMENT
Ātappaṃ karohi: ‘vigorously apply yourself [to the practice].’ See IGPT sv Ātāpin.
VERSE 1063
[Dhotaka:]
‘[At long last], I see a Brahman abiding in the world with its devas and men, liberated from the perception of existence. I venerate you, All-Seeing Eye. From my uncertainty [about the excellence of the teaching], Sakyan, release me.’
Passāmahaṃ devamanussaloke akiñcanaṃ brāhmaṇamiriyamānaṃ
Taṃ taṃ namassāmi samantacakkhu pamuñca maṃ sakka kathaṅkathāhi
COMMENT
‘[At long last].’ We adopt the phrase from here:
• At long last I see a Brahman who has realised the Untroubled.
☸ Cirassaṃ vata passāmi brāhmaṇaṃ parinibbutaṃ (S.1.54; S.1.1).
COMMENT
Brāhmaṇa: ‘Brahman.’ Here Dhotaka uses brāhmaṇaṃ to mean arahant. We capitalise accordingly. See IGPT sv Brāhmaṇa.
COMMENT
Akiñcanaṃ: ‘liberated from the perception of existence.’ See IGPT sv Ākiñcañña.
COMMENT
Kathaṅkathāhi: ‘my uncertainty [about the excellence of the teaching].’ That this unspecified doubt refers to the teachings is confirmed in the Buddha’s answer in verse 1064, where he links it to dhammañca seṭṭhaṃ. For further notes, see IGPT sv Vicikicchā.
COMMENT
Sakka: ‘Sakyan.’ See comment on verse 345.
VERSE 1064
[The Blessed One:]
‘I am not able to free anyone in the world who has uncertainty [about the excellence of the teaching], Dhotaka. But in understanding the most excellent teaching, you would thuswise cross this [wretched] flood [of suffering].’
Nāhaṃ sahissāmi pamocanāya kathaṅkathiṃ dhotaka kañci loke
Dhammañca seṭṭhaṃ ājānamāno evaṃ tuvaṃ oghamimaṃ taresi
COMMENT
Imaṃ: ‘this [wretched].’ See comment on verse 8.
COMMENT
Ogha: ‘flood [of suffering].’ See IGPT sv Ogha.
VERSE 1065
[Dhotaka:]
‘Having [unlimited] compassion, Brahman, explain the teaching about seclusion [from sensuous pleasures and spiritually unwholesome factors], which, when I understand it, then, as untroubled as space, I can live the religious life inwardly at peace, and free of attachment.’
Anusāsa brahme karuṇāyamāno vivekadhammaṃ yamahaṃ vijaññaṃ
Yathāhaṃ ākāsova avyāpajjamāno idheva santo asito careyyaṃ
COMMENT
Karuṇāyamāno: ‘having [unlimited] compassion.’ See IGPT sv Karuṇā.
COMMENT
Vivekadhammaṃ: ‘the teaching about seclusion [from sensuous pleasures and spiritually unwholesome factors].’ See IGPT sv Viveka.
COMMENT
Careyyaṃ: ‘live the religious life .’ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 1066
[The Blessed One:]
‘I shall explain inward peace to you, which is fathomable in this lifetime, which is not just hearsay, understanding which, one living the religious life, one who is mindful, would overcome attachment to the world [of phenomena].’
Kittayissāmi te santiṃ diṭṭhe dhamme anītihaṃ
Yaṃ viditvā sato caraṃ tare loke visattikaṃ
COMMENT
Diṭṭhe dhamme: ‘fathomable in this lifetime.’ See IGPT sv Diṭṭhe dhamme.
COMMENT
Loke: ‘the world [of phenomena].’ See IGPT sv Loka, and see comment on verse 1053.
VERSE 1067
[Dhotaka:]
‘And I would take delight in that supreme inward peace, great Seer, understanding which, one living the religious life, one who is mindful, would overcome attachment to the world [of phenomena].’
Tañcāhaṃ abhinandāmi mahesi santimuttamaṃ
Yaṃ viditvā sato caraṃ tare loke visattikaṃ
VERSE 1068
[The Blessed One:]
‘Whatever you know, above, below, across, and also in the middle, knowing this to be a bond [to individual existence] in the world, do not foster craving for any state of individual existence.’
Yaṃ kiñci sampajānāsi uddhaṃ adho tiriyañcāpi majjhe
Etaṃ viditvā saṅgo ti loke bhavābhavāya mākāsi taṇhan ti
COMMENT
Saṅgo: ‘bond [to individual existence].’ See IGPT sv Saṅgo.
COMMENT
Bhavābhavāya: ‘any state of individual existence.’ See IGPT sv Bhavābhava.
VERSE 1069
[Upasīva:]
‘Alone and unsupported, Sakyan, I am not able to cross the great flood [of suffering]. Tell me, All-Seeing Eye, a basis [for spiritual development] supported by which I might cross this [wretched] flood [of suffering].’
Eko ahaṃ sakka mahantamoghaṃ anissito no visahāmi tārituṃ
Ārammaṇaṃ brūhi samantacakkhu yaṃ nissito oghamimaṃ tareyyaṃ
COMMENT
Ārammaṇaṃ: ‘a basis [for spiritual development].’ See IGPT sv Ārammaṇa.
VERSE 1070
[The Blessed One:]
‘Being intent upon the perception of nonexistence, being mindful, with the help of the reflection ‘It does not exist,’ cross the flood [of suffering]. Abandon sensuous pleasures, abstain from talkativeness, and look for the destruction of craving both night and day.’
Ākiñcaññaṃ pekkhamāno satimā natthī ti nissāya tarassu oghaṃ
Kāme pahāya virato kathāhi taṇhakkhayaṃ rattamahābhipassa
COMMENT
Ākiñcaññaṃ: ‘the perception of nonexistence.’ See IGPT sv Ākiñcañña.
COMMENT
Nissāya: ‘with the help of.’ See IGPT sv Nissaya.
COMMENT
Natthī ti: ‘It does not exist.’ Seeing that things do not exist comes from seeing the ending of things:
• For one who sees the ending of the world [of phenomena] according to reality with perfect penetrative discernment, there is no view of existence in regards to the world [of phenomena].
☸ lokanirodhaṃ kho kaccāna yathābhūtaṃ sammappaññāya passato yā loke atthitā sā na hoti (S.2.17).
VERSE 1071
[Upasīva:]
‘One who is free of attachment to all sensuous pleasures, supported by the perception of nonexistence, having abandoned everything else, being liberated [from perceptually obscuring states] through the highest deliverance from perception, would he abide in that state not subject to [renewed states of individual existence]?’
Sabbesu kāmesu yo vītarāgo ākiñcaññaṃ nissito hitvā maññaṃ
Saññāvimokkhe parame vimutto tiṭṭhe nu so tattha anānuyāyī
COMMENT
Vimutto: ‘liberated [from perceptually obscuring states].’ In other words, liberated from āsavas. See IGPT sv Vimutta.
COMMENT
Saññāvimokkhe parame: ‘through the highest deliverance from perception.’ Although perception ceases with the ending of perception and sense impression (saññāvedayitaṃ nirodhaṃ), the ‘highest deliverance’ would be arahantship, which lies beyond it. This is confirmed by the statement ‘not subject to [renewed states of individual existence]’ in the next verse.
COMMENT
Anānuyāyī: not subject to [renewed states of individual existence]. We parenthesise anānuyāyī thus because Upasīva’s question concerns the fate of the arahant after death, and because arahants usually declare this in terms of individual existence:
• This is the last birth; there will be no renewed states of individual existence.
☸ ayamantimā jāti natthidāni punabbhavo ti (D.3.134).
VERSE 1072
[The Blessed One:]
‘One who is free of attachment to all sensuous pleasures, supported by the perception of nonexistence, having abandoned everything else, being liberated [from perceptually obscuring states] through the highest deliverance from perception, would abide in that state not subject to [renewed states of individual existence].’
Sabbesu kāmesu yo vītarāgo ākiñcaññaṃ nissito hitvā maññaṃ
Saññāvimokkhe parame vimutto tiṭṭheyya so tattha anānuyāyī
VERSE 1073
[Upasīva:]
‘If he should abide in that state, not subject to [renewed states of individual existence] for many years, All-Seeing Eye, and, being liberated [from perceptually obscuring states], were to be dissipated in that very state, for one like this, would the stream of consciousness [finally] pass away?’
Tiṭṭhe ce so tattha anānuyāyī pūgampi vassānaṃ samantacakkhu
Tattheva so sītisiyā vimutto cavetha viññāṇaṃ tathāvidhassa
COMMENT
Vimutto: ‘liberated [from perceptually obscuring states]’ i.e., liberated from the āsavas.
COMMENT
Sītisiyā: ‘were to be dissipated.’ This rendering is comparable to sītibhavissantī ti in this quote:
• Just as an oil lamp burns because of oil and a wick, and with the exhaustion of the oil and wick it is extinguished through lack of fuel, so too, bhikkhus... a bhikkhu knows that with the demise of the body, and with the ending of life, all sense impression being not delighted in will be dissipated right here in this world.
☸ Seyyathā pi bhikkhave telañca paṭicca vaṭṭiñca paṭicca telappadīpo jhāyeyya tasseva telassa ca vaṭṭiyā ca pariyādānā anāhāro nibbāyeyya; evameva kho bhikkhave bhikkhu... kāyassa bhedā uddhaṃ jīvitapariyādānā idheva sabbavedayitāni anabhinanditāti sītibhavissantīti pajānātī' ti (S.4.213-4).
Upasīva assumes that the stream of consciousness of an arahant exists after death for many years, and is eventually annihilated in that state. But what happens to the arahant after death is one of the unexplained issues of Buddhism (avyākatavatthū, A.4.68-70). Hence the nature of the Buddha’s reply in verse 1074.
COMMENT
Viññāṇaṃ: ‘the stream of consciousness.’ See IGPT sv Viññāṇa.
VERSE 1074
[The Blessed One:]
‘Just as a flame tossed about by the force of the wind vanishes, and is beyond the limits of conception, so a sage liberated from immaterial-factors-and-body vanishes, and is beyond the limits of conception.’
Acci yathā vātavegena khittā atthaṃ paleti na upeti saṅkhaṃ
Evaṃ muni nāmakāyā vimutto atthaṃ paleti na upeti saṅkhaṃ
COMMENT
Nāmakāyā: ‘immaterial-factors-and-body.’ See IGPT sv Nāmarūpa.
COMMENT
Na upeti saṅkhaṃ: ‘beyond the limits of conception.’ See IGPT sv Upeti and Saṅkhā.
COMMENT
Atthaṃ paleti: ‘vanishes.’ See IGPT sv Atthaṅgamo.
VERSE 1075
[Upasīva:]
‘The one who has vanished, does he not exist, or [does he somehow exist, and] in a healthy condition eternally? Please explain this to me, sage, for this matter is indeed known to you.’
Atthaṅgato so uda vā so natthi udāhu ve sassatiyā arogo
Taṃ me munī sādhu viyākarohi tathā hi te vidito esa dhammo
VERSE 1076
[The Blessed One:]
‘There is no measuring of one who has vanished. That no longer exists in relation to which one might speak of him. When all points of reference are removed, then all ways of talking about him are also removed.’
Atthaṅgatassa na pamāṇamatthi yena naṃ vajjuṃ taṃ tassa natthi
Sabbesu dhammesu samūhatesu samūhatā vādapathā pi sabbe ti
COMMENT
Dhammesu: ‘points of reference.’ We render dhamma in accordance with the previous sentence i.e., ‘that in relation to which one might speak of him.’
VERSE 1077
[Nanda:]
‘People say “There are sages in the world.” In what way do they mean this? Do they mean one possessed of knowledge is a sage? Or one possessed of a [particular] lifestyle?’
Santi loke munayo janā vadanti te-y-idaṃ kathaṃsu
Ñāṇūpapannaṃ nu muniṃ vadanti udāhu ve jīvitenūpapannaṃ
VERSE 1078
[The Blessed One:]
‘The wise do not say one is a sage on account of one’s views, learning, or knowledge, Nanda. Those who live the religious life without confrontation, rid of spiritual defilement, free of expectations, I call them sages.’
Na diṭṭhiyā na sutiyā na ñāṇena munīdha nanda kusalā vadanti
Visenikatvā anīghā nirāsā caranti ye te munayo ti brūmi
COMMENT
Kusalā: ‘the wise.’ See IGPT sv Kusala.
COMMENT
Visenikatvā: ‘without confrontation’ is supported by verse 833:
• Amongst those who live the religious life without confrontation, not pitting one view against another, amongst those who have not grasped any [view] as the highest, who would you gain [as an opponent], Pasūra?
☸ Visenikatvā pana ye caranti diṭṭhīhi diṭṭhiṃ avirujjhamānā
Tesu tvaṃ kiṃ labhetho pasūra yesīdha natthī paramuggahītaṃ (Sn.v.833).
COMMENT
Anīghā: ‘rid of spiritual defilement.’ See IGPT sv Anīgha.
COMMENT
Nirāsā: ‘free of expectations.’ See IGPT sv Āsā.
COMMENT
Caranti te: ‘Those who live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 1079
[Nanda:]
‘Whatever the ascetics and Brahmanists who say that purity is on account of what is seen and heard, say that purity is on account of one’s observances and practices, say that purity is on account of various [such] factors, could it be, Blessed One, dear sir, that living the religious life restrained in this way they have overcome birth and old age? I ask this, Blessed One. Please tell me.’
Ye kecime samaṇabrāhmaṇāse diṭṭhassutenāpi vadanti suddhiṃ
Sīlabbatenāpi vadanti suddhiṃ anekarūpena vadanti suddhiṃ
Kaccissu te bhagavā tattha yatā carantā atāruṃ jātiñca jarañca mārisa
Pucchāmi taṃ bhagavā brūhi me taṃ
VERSE 1080
[The Blessed One:]
‘Whatever the ascetics and Brahmanists who say that purity is on account of what is seen and heard, say that purity is on account of one’s observances and practices, say that purity is on account of various [such] factors, although living the religious life restrained in this way they have not overcome birth and old age, I declare.’
Ye kecime samaṇabrāhmaṇāse diṭṭhassutenāpi vadanti suddhiṃ
Sīlabbatenāpi vadanti suddhiṃ anekarūpena vadanti suddhiṃ
Kiñcāpi te tattha yatā caranti nāriṃsu jātijaran ti brūmi
COMMENT
Diṭṭhassutenāpi vadanti suddhiṃ: ‘Whatever the ascetics and Brahmanists who say that purity is on account of what is seen and heard... have not overcome birth and old age.’
The instrumental case needs careful handling. It means either cause or reason, and can be translated by such expressions as ‘by means of’ or ‘on account of’ (PGPL, 599 ii). Thus our phrase could equally be rendered:
• ‘Whatever the ascetics and Brahmanists who say that purity is by means of what is seen and heard... have not overcome birth and old age.’
This rendering is untenable because the Buddha has said:
• I have explained the crossing of the flood [of suffering] by one support or another.
☸ desitā nissāya nissāya oghassa nittharaṇā (M.2.265).
VERSE 1081
[Nanda:]
‘Whatever the ascetics and Brahmanists who say that purity is on account of what is seen and heard, say that purity is on account of one’s observances and practices, say that purity is on account of various [such] factors, if, sage, you say they are not flood-crossers, then who, dear sir, in the world with its devas and men has overcome birth and old age? I ask this, Blessed One. Please tell me.’
Ye kecime samaṇabrāhmaṇāse diṭṭhassutenāpi vadanti suddhiṃ
Sīlabbatenāpi vadanti suddhiṃ anekarūpena vadanti suddhiṃ
Te ce muni brūsi anoghatiṇṇe atha ko carahi devamanussaloke
Atāri jātiñca jarañca mārisa pucchāmi taṃ bhagavā brūhi me taṃ
VERSE 1082
[The Blessed One:]
‘I do not say that all ascetics and Brahmanists are hemmed in by birth and old age. Whosoever have abandoned [attachment] in this world to what is seen, heard, sensed, [or cognised], and [adherence to] all observances and practices, and have abandoned [attachment to] all various bodily forms, and who, through profoundly understanding craving are free of perceptually obscuring states, these are men who have crossed the flood [of suffering], I declare.’
Nāhaṃ sabbe samaṇabrāhmaṇāse jātijarāya nivutā ti brūmi
Ye sīdha diṭṭhaṃ vā sutaṃ mutaṃ vā sīlabbataṃ vāpi pahāya sabbaṃ
Anekarūpampi pahāya sabbaṃ taṇhaṃ pariññāya anāsavāse
Te ve narā oghatiṇṇā ti brūmi
COMMENT
Ye sīdha diṭṭhaṃ... vāpi pahāya: ‘abandoned [attachment] in this world to what is seen.’
Other suttas confirm that the abandonment here is psychological not physical:
• For this, bhikkhu, is the highest relinquishment, namely the relinquishment of the whole phenomenon of attachment.
Eso hi bhikkhu paramo ariyo cāgo yadidaṃ sabbūpadhipaṭinissaggo (M.3.245).
And in the following verse Nanda exclaims ‘Well-explained, O Gotama, is the state free of attachment (anūpadhīkaṃ).’
COMMENT
Sīlabbataṃ vāpi pahāya sabbaṃ: ‘abandoned... [adherence to] all observances and practices.’ Sīlabbataṃ stands for sīlabbataparāmāso, an abbreviation that occurs also in verses 231 and 900.
COMMENT
Oghatiṇṇā: ‘crossed the flood [of suffering].’ See IGPT sv Ogha.
VERSE 1083
[Nanda:]
‘I applaud the word of the great Seer. Well-explained, O Gotama, is the state free of attachment. Whosoever have abandoned [attachment] in this world to what is seen, heard, sensed, [or cognised], and [adherence to] all observances and practices, and have abandoned [attachment to] all various bodily forms, and who, through profoundly understanding craving are free of perceptually obscuring states, I likewise declare that these men have crossed the flood [of suffering].’
Etābhinandāmi vaco mahesino sukittitaṃ gotamanupadhikaṃ
Ye sīdha diṭṭhaṃ vā sutaṃ mutaṃ vā sīlabbataṃ vāpi pahāya sabbaṃ
Anekarūpampi pahāya sabbaṃ taṇhaṃ pariññāya anāsavāse
Ahampi te oghatiṇṇā ti brūmī ti
VERSE 1084
[Hemaka:]
‘Those before Gotama who explained teachings, saying how things were and how they would be, all that was a matter of hearsay. All of it led to growth of philosophising. I took no delight in it.
Ye me pubbe viyākaṃsu huraṃ gotamasāsanā
Iccāsi iti bhavissati sabbaṃ taṃ itihītihaṃ
Sabbaṃ taṃ takkavaḍḍhanaṃ nāhaṃ tattha abhiramiṃ
VERSE 1085
‘You, O sage, must explain the teaching to me which destroys craving, understanding which, one living the religious life, one who is mindful, would overcome attachment to the world [of phenomena].’
Tvañca me dhammamakkhāhi taṇhānigghātanaṃ muni
Yaṃ viditvā sato caraṃ tare loke visattikaṃ
COMMENT
Loke: ‘the world [of phenomena].’ See IGPT sv Loka. And see comment on verse 1053.
VERSE 1086
[The Blessed One:]
‘In this regard, Hemaka, in regards to pleasant things which are seen, heard, sensed, or cognised, the dispelling of fondness and attachment is the Untroubled, the Unshakeable State.
Idha diṭṭhasutamutaviññātesu piyarūpesu hemaka
Chandarāgavinodanaṃ nibbānapadamaccutaṃ
COMMENT
Chandarāga: ‘fondness and attachment.’ See IGPT sv Chanda and Rāga.
COMMENT
Nibbāna: ‘Untroubled.’ See IGPT sv Nibbāna.
VERSE 1087
‘Having understood this, those who are mindful realise the Untroubled in this lifetime. They are inwardly at peace always. They have overcome attachment to the world [of phenomena].’
Etadaññāya ye satā diṭṭhadhammābhinibbutā
Upasantā ca te sadā tiṇṇā loke visattikan ti
VERSE 1088
[Todeyya:]
‘In whom abides no sensuous yearnings, and for whom craving does not exist, and who has overcome uncertainty [about the excellence of the teaching], what is the nature of his deliverance?’
Yasmiṃ kāmā na vasanti taṇhā yassa na vijjati
Kathaṅkathā ca yo tiṇṇo vimokkho tassa kīdiso
COMMENT
Kāmā: ‘sensuous yearnings.’ See IGPT sv Kāma.
COMMENT
Kathaṅkathā: ‘uncertainty [about the excellence of the teaching].’ See IGPT sv Vicikicchā.
COMMENT
Tiṇṇo: ‘overcome.’ See IGPT sv Tarati.
VERSE 1089
[The Blessed One:]
‘In whom abides no sensuous yearnings, and for whom craving does not exist, and who has overcome uncertainty [about the excellence of the teaching], there is no further deliverance.’
Yasmiṃ kāmā na vasanti taṇhā yassa na vijjati
Kathaṅkathā ca yo tiṇṇo vimokkho tassa nāparo
VERSE 1090
[Todeyya:]
‘Is he free of expectations, or full of hopes [for the future]? Is he possessed of knowledge [of things according to reality], or acquiring such knowledge? Sakyan, All-Seeing Eye, so I might recognise a sage, explain this to me.’
Nirāsayo so uda āsasāno paññāṇavā so uda paññakappī
Muniṃ ahaṃ sakka yathā vijaññaṃ taṃ me viyācikkha samantacakkhu
COMMENT
Paññāṇavā: ‘possessed of knowledge [of things according to reality].’ Paññāṇa=pa+ñāṇa. We accordingly treat paññāṇa as a synonym of ñāṇa. See IGPT sv Ñāṇa. In support of this, the commentary to Sn.v.202 says paññāṇa means insightfulness: paññāṇaṃ vuccati vipassanā.
COMMENT
Nirāsayo so uda āsasāno: ‘Is he free of expectations, or full of hopes [for the future]?’ We follow Norman in spelling nirāsayo not nirāsaso. Nirāsayo’s relationship to āsasāno is seen also in verse 369. See IGPT sv Āsā.
COMMENT
Sakka: ‘Sakyan.’ See comment on verse 345.
VERSE 1091
[The Blessed One:]
‘He is free of expectations, not full of hopes [for the future]. He is possessed of knowledge [of things according to reality], not acquiring such knowledge. In this way recognise a sage, Todeyya, one who is liberated from the perception of existence, and liberated [from individual existence] in the sensuous plane of existence.’
Nirāsayo so na ca āsasāno paññāṇavā so na ca paññakappī
Evampi todeyya muniṃ vijāna akiñcanaṃ kāmabhave asattan ti
COMMENT
Akiñcanaṃ: ‘liberated from the perception of existence.’ See IGPT sv Ākiñcañña.
COMMENT
Kāmabhave: ‘individual existence in the sensuous plane of existence.’ See IGPT sv Kāma and Bhava.
VERSE 1092
[Kappa:]
‘For those afflicted by old age and death, as if standing in the middle of a lake when a very fearful flood has arisen, tell me of an Island. So this [predicament] may not happen again, dear sir, proclaim for me an Island.’
Majjhe sarasmiṃ tiṭṭhataṃ oghe jāte mahabbhaye
Jarāmaccuparetānaṃ dīpaṃ pabrūhi mārisa
Tvañca me dīpamakkhāhi yathāyidaṃ nāparaṃ siyā
VERSE 1093
[The Blessed One:]
‘I will tell you of an Island, Kappa, for those afflicted by old age and death, as if standing in the middle of a lake when a very fearful flood has arisen.
Majjhe sarasmiṃ tiṭṭhataṃ oghe jāte mahabbhaye
Jarāmaccuparetānaṃ dīpaṃ pabrūmi kappa te
VERSE 1094
‘This Island, supreme, free of the perception of existence, free of grasping, I call it the Untroubled, the destruction of old age and death.
Akiñcanaṃ anādānaṃ etaṃ dīpaṃ anaparaṃ
Nibbānaṃ iti naṃ brūmi jarāmaccuparikkhayaṃ
COMMENT
Akiñcanaṃ: ‘free of the perception of existence.’ See IGPT sv Ākiñcañña.
COMMENT
Nibbānaṃ: ‘the Untroubled.’ See IGPT sv Nibbāna.
VERSE 1095
‘Having understood this, those who are mindful realise the Untroubled in this lifetime. They do not fall under Māra’s control. They do not become Māra’s vassals.’
Etadaññāya ye satā diṭṭhadhammābhinibbutā
Na te māravasānugā na te mārassa paddhagū ti
COMMENT
Aññāya: ‘having understood.’ Like Norman (‘those who know this’), we treat this as the absolutive of ājānāti. It could alternatively be the instrumental of aññā: ‘through understanding.’ See IGPT sv Aññāya and Aññā.
VERSE 1096
[Jatukaṇṇī:]
‘Having heard of a Hero with no desire for sensuous pleasure, I have come to question the one who has gone beyond the flood [of suffering], who is free of sensuous yearning. Speak about the Peaceful State, All-Penetrating Eye. Tell me about this, Blessed One, according to reality.
Sutvānahaṃ vīramakāmakāmiṃ oghātigaṃ puṭṭhumakāmamāgamaṃ
Santipadaṃ brūhi sahājanetta yathātacchaṃ bhagavā brūhi me taṃ
COMMENT
Sahājanetta: ‘All-Penetrating Eye.’ Netta figuratively means ‘eye.’ Sahāja means ‘arisen at the same time.’ Norman says ‘omniscient one.’ Commentary: Sahajanettā ti sahajātasabbaññutaññāṇacakkhu.
VERSE 1097
‘The Blessed One abides having overcome sensuous yearnings. He is like the glorious sun [which dazzles] the earth with its splendour. O one of extensive wisdom, explain the teaching to me, one of little wisdom, so that in this lifetime I might know the abandonment of birth and old age.’
Bhagavā hi kāme abhibhuyya iriyati ādiccova paṭhaviṃ tejī tejasā
Parittapaññassa me bhūripañña ācikkha dhammaṃ yamahaṃ vijaññaṃ
Jātijarāya idha vippahānaṃ
VERSE 1098
[The Blessed One:]
‘Eliminate greed for sensuous pleasure, seeing unsensuousness as safety. May there be nothing taken up by you, and may you have nothing to relinquish.
Kāmesu vinaya gedhaṃ nekkhammaṃ daṭṭhu khemato
Uggahītaṃ nirattaṃ vā mā te vijjittha kiñcanaṃ
COMMENT
Vinaya: ‘eliminate.’ See IGPT sv Vinaya.
COMMENT
Nekkhammaṃ: ‘unsensuousness.’ See IGPT sv Nekkhamma.
COMMENT
Daṭṭhu: ‘seeing.’ Absolutive of dassati.
VERSE 1099
‘Let wither what is past. Let there not be for you anything at all [hoped for] in the future. If you do not grasp at what is in between you will live the religious life inwardly at peace.
Yaṃ pubbe taṃ visosehi pacchā te māhu kiñcanaṃ
Majjhe ce no gahessasi upasanto carissasi
COMMENT
This verse equals verse 949.
COMMENT
Pacchā te māhu kiñcanaṃ: ‘Let there not be for you anything at all [hoped for] in the future.’ We parenthesise purakkhataṃ from verse 849.
COMMENT
Carissasi: ‘live the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 1100
‘For one completely free of greed for immaterial-factors-and-bodily-form, brahman, there are no perceptually obscuring states by reason of which he would go into the power of death.’
Sabbaso nāmarūpasmiṃ vītagedhassa brāhmaṇa
Āsavāssa na vijjanti yehi maccuvasaṃ vaje ti
COMMENT
Nāmarūpasmiṃ: ‘immaterial-factors-and-bodily-form.’ See IGPT sv Nāmarūpa.
COMMENT
Āsavā: ‘perceptually obscuring states.’ Here greed is shown to be a perceptually obscuring state. See IGPT sv Āsava.
VERSE 1101
[Bhadrāvudha:]
‘The home-leaver, the destroyer of craving, the imperturbable one, the abandoner of spiritually fettering delight, the one who has crossed the flood [of suffering], the one who is liberated [from perceptually obscuring states], the one who has abandoned egocentric conception, the one of great wisdom, I beg him [to explain the teaching]. Having listened to the Great Being, those who are here will depart.
Okaṃ jahaṃ taṇhacchidaṃ anejaṃ nandiṃ jahaṃ oghatiṇṇaṃ vimuttaṃ
Kappaṃ jahaṃ abhiyāce sumedhaṃ sutvāna nāgassa apanamissanti ito
COMMENT
Anejaṃ: ‘imperturbable.’ See IGPT sv Ejā.
COMMENT
Nandiṃ: ‘spiritually fettering delight.’ See IGPT sv Nandi.
COMMENT
Oghatiṇṇaṃ: ‘one who has crossed the flood [of suffering].’ See IGPT sv Ogha.
COMMENT
Vimuttaṃ: ‘liberated [from perceptually obscuring states].’ See IGPT sv Vimutta.
COMMENT
Kappaṃ: ‘egocentric conception.’ See IGPT sv Kappaṃ n’eti.
VERSE 1102
‘People from various countries have assembled longing to hear your voice, O Hero. Explain this teaching well to them, for it is indeed known to you.’
Nānājanā janapadehi saṅgatā tava vīra vākyaṃ abhikaṅkhamānā
Tesaṃ tuvaṃ sādhu viyākarohi tathā hi te vidito esa dhammo
VERSE 1103
[The Blessed One:]
‘You must completely eliminate grasping and craving, above, below, across, and also in the middle. For whatever they grasp in the world [of phenomena], by that very thing Māra follows a man.
Ādānataṇhaṃ vinayetha sabbaṃ uddhaṃ adho tiriyañcāpi majjhe
Yaṃ yaṃ hi lokasmiṃ upādiyanti teneva māro anveti jantuṃ
VERSE 1104
‘Therefore, knowing this, the bhikkhu, being mindful, should not grasp anything in the whole world [of phenomena], seeing that with grasping and attachment, this people is attached to the realm of death.’
Tasmā pajānaṃ na upādiyetha bhikkhu sato kiñcanaṃ sabbaloke
Ādānasatte iti pekkhamāno pajaṃ imaṃ maccudheyye visattan ti
COMMENT
Loke: ‘world [of phenomena].’ See comment on verse 1053.
VERSE 1105
[Udaya:]
‘Yearning [for an answer], I approach with a question the meditator who sits spiritually undefiled, who has done what needed to be done, who is free of perceptually obscuring states, and who has gone beyond all things. Tell me about arahantship, the deliverance [from perceptually obscuring states], the sundering of uninsightfulness into reality.’
Jhāyiṃ virajamāsīnaṃ katakiccaṃ anāsavaṃ
Pāraguṃ sabbadhammānaṃ atthi pañhena āgamaṃ
Aññā vimokkhaṃ pabrūhi avijjāya pabhedanaṃ
COMMENT
Anāsavaṃ: ‘free of perceptually obscuring states.’ See IGPT sv Āsava.
COMMENT
Aññā: ‘arahantship.’ See IGPT sv Aññā.
COMMENT
Vimokkhaṃ: ‘the deliverance [from perceptually obscuring states].’ See IGPT sv Vimokkha.
COMMENT
Avijjāya: ‘uninsightfulness into reality.’ See IGPT sv Avijjā.
VERSE 1106-1107
[The Blessed One:]
‘The abandonment of sensuous mental images and dejection, these two, the dispelling of lethargy and the restraint of states of anxiety, the purification of detached awareness and mindfulness, preceded by reflection on the teachings, this I call arahantship, the deliverance [from perceptually obscuring states], the sundering of uninsightfulness into reality.’
Pahānaṃ kāmasaññānaṃ domanassānacūbhayaṃ
Thīnassa ca panūdanaṃ kukkuccānaṃ nivāraṇaṃ
Upekkhāsatisaṃsuddhaṃ dhammatakkapurejavaṃ
Aññā vimokkhaṃ pabrūmi avijjāya pabhedanaṃ
COMMENT
Kāmasaññānaṃ: ‘sensuous mental images.’ The text here reads kāmacchandānaṃ with no variant readings in either the text or commentary. The fact that kāmacchandānaṃ occurs nowhere in the scriptures but here and the associated passage in the Cūḷaniddesa means it is likely an error. The associated passage in the Sāriputta Sutta (A.1.368) which quotes and comments on this very passage, reads kāmasaññānaṃ with no variant readings, but in that case the commentary is aware of the Pārāyanavagga’s reading, and notes that the reciters of the Aṅguttaranikāya have rejected it. In favour of their preference, kāmasaññānaṃ is also found elsewhere in the scriptures, as follows:
• Worthless man, have I not in many ways pointed out the abandonment of sensuous pleasures, pointed out the profound understanding of sensuous mental images, pointed out the elimination of sensuous thirsts, pointed out the destruction of sensuous thoughts, pointed out the subsiding sensuous passions?
☸ Nanu mayā moghapurisa anekapariyāyena kāmānaṃ pahānaṃ akkhātaṃ kāmasaññānaṃ pariññā akkhātā kāmapipāsānaṃ paṭivinayo akkhāto kāmavitakkānaṃ samugghāto akkhāto kāmapariḷāhānaṃ vūpasamo akkhāto (Vin.3.20; Vin.3.111).
In rejecting kāmacchandānaṃ, we thereby adopt the lectio difficilior, and this is also in our favour, because the passage concerns the five hindrances, and one would have expected a reference to kāmacchanda, not kāmasañña. This would lead to a predictable scribal ‘correction,’ replacing kāmasaññānaṃ with kāmacchandānaṃ. A correction in the reverse direction is harder to explain.
Norman accepts kāmacchandānaṃ without comment, except to note that it should read kāma[c]chandānaṃ metri causa.
COMMENT
Domanassa: ‘dejection.’ See IGPT sv Domanassa.
COMMENT
Kukkuccānaṃ: ‘states of anxiety.’ See IGPT sv Kukkucca.
COMMENT
Upekkhāsatisaṃsuddhaṃ: ‘the purification of detached awareness and mindfulness.’ See IGPT sv Upekkhā. This is suggestive of fourth jhāna which [is imbued with] purified detached awareness and mindfulness (upekkhāsatipārisuddhiṃ, S.4.237).
COMMENT
Vimokkhaṃ: ‘deliverance [from perceptually obscuring states].’ See IGPT sv Vimokkha.
COMMENT
Avijjāya: ‘uninsightfulness into reality.’ See IGPT sv Avijjā.
VERSE 1108
[Udaya:]
‘What is the bond of the world [by which it is tethered to individual existence]? What is its means of travelling about? Through the abandonment of what is it called the Untroubled?’
Kiṃsu saṃyojano loko kiṃsu tassa vicāraṇaṃ
Kissassa vippahānena nibbānaṃ iti vuccati
COMMENT
Kiṃsu saṃyojano loko: ‘bond of the world [by which it is tethered to individual existence].’
Spiritually fettering delight is the bond, says the next verse, and other suttas show that spiritually fettering delight tethers man to individual existence:
• Tethered [to individual existence] by the bond of spiritually fettering delight, Migajāla, a bhikkhu is called ‘one living with a partner.’
☸ nandisaṃyojanasaṃyutto kho migajāla bhikkhu sadutiyavihārī ti vuccati (S.4.36).
That saṃyutta means ‘tethered [to individual existence]’ can be seen in this example:
• Beings who are tethered [to individual existence] by the tie of craving, whose minds are attached to various states of individual existence, are tethered [to individual existence] by Māra’s tie.
☸ Taṇhāyogena saṃyuttā rattacittā bhavābhave te yogayuttā mārassa (It.50).
COMMENT
Nibbānaṃ: ‘the Untroubled.’ See IGPT sv Nibbāna.
VERSE 1109
[The Blessed One:]
‘Spiritually fettering delight is the bond of the world [by which it is tethered to individual existence]. Thought is its means of travelling about. Through the abandonment of craving it is called the Untroubled.’
Nandi saṃyojano loko vitakkassa vicāraṇaṃ
Taṇhāya vippahānena nibbānaṃ iti vuccati
VERSE 1110
[Udaya:]
‘How is the stream of consciousness destroyed for one who is mindful, for one living the religious life? Having come to ask the Blessed One, let us hear that word of yours.’
Kathaṃ satassa carato viññāṇaṃ uparujjhati
Bhagavantaṃ puṭṭhumāgamma taṃ suṇoma vaco tava
COMMENT
Viññāṇaṃ: ‘stream of consciousness.’ See IGPT sv Viññāṇa.
COMMENT
Carato: ‘living the religious life.’ See IGPT sv Eko care khaggavisāṇakappo.
VERSE 1111
[The Blessed One:]
‘For one who is mindful, for one living the religious life, if he does not take delight in sense impression either internally or externally, in this way his stream of consciousness is destroyed.’
Ajjhattañca bahiddhā ca vedanaṃ nābhinandato
Evaṃ satassa carato viññāṇaṃ uparujjhatī ti
COMMENT
Vedanaṃ: ‘sense impression.’ See IGPT sv Vedanā.
COMMENT
Nābhinandato: ‘does not take delight.’ See IGPT sv Abhinandati.
VERSE 1112
[Posāla:]
‘The one who makes known the past, who is imperturbable, free of doubt [about the excellence of the teaching], who has gone beyond all things, to him, yearning [for an answer], I approach with a question.
Yo atītaṃ ādisati anejo chinnasaṃsayo
Pāraguṃ sabbadhammānaṃ atthi pañhena āgamaṃ
COMMENT
Anejo: ‘imperturbable.’ See IGPT sv Ejā.
COMMENT
Chinnasaṃsayo: ‘free of doubt [about the excellence of the teaching].’ Unspecified doubt refers to the teachings. See IGPT sv Vicikicchā.
VERSE 1113
‘I ask, Sakyan, about the knowledge of one whose perception of bodily form has vanished, who has abandoned all bodily forms, who sees that there is [nowhere] anything at all either internally or externally. How is such a person to be led further?’
Vibhūtarūpasaññissa sabbakāyappahāyino
Ajjhattañca bahiddhā ca natthi kiñcī ti passato
Ñāṇaṃ sakkānupucchāmi kathaṃ neyyo tathāvidho
COMMENT
Vibhūtarūpasaññissa: ‘one whose perception of bodily form has vanished.’ This state is described in detail in verse 874.
COMMENT
Natthi kiñcī ti: ‘there is [nowhere] anything at all.’ See IGPT sv Ākiñcañña.
VERSE 1114
[The Blessed One:]
‘Knowing all stations for the stream of consciousness, the Perfect One knows [the stream of consciousness], whether it is established in this world, or liberated [from perceptually obscuring states], or destined to be so liberated.
Viññāṇaṭṭhitiyo sabbā abhijānaṃ tathāgato
Tiṭṭhantamenaṃ jānāti vimuttaṃ tapparāyaṇaṃ
COMMENT
This answer seems out of place. But according to our comment on verse 874, Posāla has effectively asked how an arahant is to be led further. Verse 1115 confirms this, where the Buddha says that ‘knowing the arising of nonexistence [according to reality]’ is ‘the knowledge of things according to reality of the Brahman who has perfected the religious life.’
COMMENT
Vimuttaṃ: ‘[stream of consciousness] liberated [from perceptually obscuring states].’ Liberation of the stream of consciousness from perceptually obscuring states comes from abandoning attachment, as seen in this quote:
• Bhikkhus, if a bhikkhu has abandoned attachment to bodily form, with the abandonment of attachment the basis is removed: there is no establishment of his stream of consciousness.
☸ Rūpadhātuyā ce bhikkhave bhikkhuno rāgo pahīno hoti rāgassa pahānā vocchijjatārammaṇaṃ patiṭṭhā viññāṇassa na hoti
... When the stream of consciousness is unestablished, not [egoistically] matured, without the performance of [karmically consequential deeds], it is liberated [from perceptually obscuring states].
☸ tadappatiṭṭhitaṃ viññāṇaṃ avirūḷhaṃ anabhisaṅkhacca vimuttaṃ (S.3.54).
VERSE 1115
‘Knowing the arising of nonexistence [according to reality], and knowing that spiritually fettering delight is a tie to individual existence, knowing this thus, then he sees this matter [according to reality]. This is the knowledge of things according to reality of the Brahman who has perfected the religious life.’
Ākiñcaññasambhavaṃ ñatvā nandi saṃyojanaṃ iti
Evametaṃ abhiññāya tato tattha vipassati
Etaṃ ñāṇaṃ tathaṃ tassa brāhmaṇassa vusīmato ti
COMMENT
Nandi: ‘spiritually fettering delight.’ See IGPT sv Nandi.
COMMENT
Saṃyojanaṃ: ‘tie to individual existence.’ See IGPT sv Saṃyojana.
COMMENT
Vipassati: ‘sees [according to reality].’ See IGPT sv Passati.
COMMENT
Ñāṇaṃ tathaṃ: ‘knowledge of things according to reality.’ See IGPT sv Ñāṇa.
VERSE 1116
[Mogharāja:]
‘Twice I have asked the Sakyan, but the Seer has not answered me. I have heard that if asked a third time the divine Seer will answer.
Dvāhaṃ sakkaṃ apucchissaṃ na me vyākāsi cakkhumā
Yāvatatiyañca devīsi vyākarotī ti me sutaṃ
VERSE 1117
‘This world, the world hereafter, the brahmā world, and the deva world. I do not know the celebrated Gotama’s view of these.
Ayaṃ loko paro loko brahmaloko sadevako
Diṭṭhiṃ te nābhijānāmi gotamassa yasassino
COMMENT
Nābhijānāmi: ‘I do not know.’ See IGPT sv Abhijānāti.
COMMENT
Yasassino: ‘celebrated.’ See IGPT sv Yasa.
VERSE 1118
‘Yearning [for an answer], I approach with a question the one with such excellent insight. Viewing the world in what way does the King of Death does not find one?’
Evaṃ abhikkantadassāviṃ atthi pañhena āgamaṃ
Kathaṃ lokaṃ avekkhantaṃ maccurājā na passati
VERSE 1119
[The Blessed One:]
‘Being ever mindful, Mogharāja, view the world [of phenomena] as void [of personal qualities]. Having eradicated the notion of there being an [absolute] Selfhood, thus would one overcome death. Viewing the world in this way, the King of Death does not find one.’
Suññato lokaṃ avekkhassu mogharāja sadā sato
Attānudiṭṭhiṃ ūhacca evaṃ maccutaro siyā
Evaṃ lokaṃ avekkhantaṃ maccurājā na passatī ti
COMMENT
Suññato: ‘void [of personal qualities].’ See IGPT sv Suññata.
COMMENT
Diṭṭhiṃ: ‘notion.’ See IGPT sv Diṭṭhi.
VERSE 1120
[Piṅgiya:]
‘I am old, frail, wrinkled, dim-sighted, and hard of hearing. May I not perish while still foolish. Explain the teaching to me so that in this lifetime I might know the abandonment of birth and old age.’
Jiṇṇohamasmi abalo vītavaṇṇo nettā na suddhā savanaṃ na phāsu
Māhaṃ nassaṃ momuho antarāva ācikkha dhammaṃ yamahaṃ vijaññaṃ
Jātijarāya idha vippahānaṃ
VERSE 1121
[The Blessed One:]
‘Seeing people being troubled by [attachment to] bodily forms―for people negligently applied [to the practice] are troubled by [attachment to] bodily forms―therefore you, Pingiya, being diligently applied [to the practice], abandon bodily form for the sake of avoiding renewed states of individual existence.’
Disvāna rūpesu vihaññamāne ruppanti rūpesu janā pamattā
Tasmā tuvaṃ piṅgiya appamatto jahassu rūpaṃ apunabbhavāya
COMMENT
Rūpesu vihaññamāne: ‘troubled by [attachment to] bodily forms.’ The locative shows the cause, reason, or motive of an action (PGPL, para601). The parenthesis ‘attachment’ is justified by the advice to ‘abandon’ (jahassu) in pāda d. The principle is repeated with upādāya in verse 169:
• Because of grasping the six [sense objects] the world [of beings] suffers hardship.
☸ upādāya chassu loko vihaññati (Sn.v.169).
COMMENT
Appamatto: ‘diligently applied [to the practice].’ See IGPT sv Appamatta.
VERSE 1122
[Piṅgiya:]
‘The four directions, the four intermediate directions, above and below: these are the ten directions. There is nothing in the world which is unseen, unheard, unsensed, or uncognised by you. Explain the teaching to me so that in this lifetime I might know the abandonment of birth and old age.’
Disā catasso vidisā catasso uddhaṃ adho dasa disā imāyo
Na tuyhaṃ adiṭṭhaṃ asutāmutaṃ vā atho aviññātaṃ kiñcanamatthi loke
Ācikkha dhammaṃ yamahaṃ vijaññaṃ jātijarāya idha vippahānaṃ
VERSE 1123
[The Blessed One:]
‘Seeing men afflicted by craving, tormented and oppressed by old age, therefore Piṅgiya, being diligently applied [to the practice], give up craving for the sake of avoiding renewed states of individual existence.’
Taṇhādhipanne manuje pekkhamāno santāpajāte jarasā parete
Tasmā tuvaṃ piṅgiya appamatto jahassu taṇhaṃ apunabbhavāyā ti
PTS PAGE 218(L10-16)
[Early textual editors:]
Thus spoke the Blessed One while living amongst the Magadhans at the Pāsāṇaka Shrine. Asked and repeatedly questioned by sixteen brahman devotees, he answered their questions.
If, having understood the meaning and significance of each question [and its answer], one applied oneself in accordance with the teaching, one would go beyond old age and death.
These teachings go to the Far Shore, hence this systematic exposition of the teaching is called The Way to the Far Shore.
Idamavoca bhagavā magadhesu viharanto pāsāṇake cetiye paricārakasoḷasānaṃ brāhmaṇānaṃ ajjhiṭṭho puṭṭho puṭṭho pañhe vyākāsi.
Ekamekassa cepi pañhassa atthamaññāya dhammamaññāya dhammānudhammaṃ paṭipajjeyya gaccheyyeva jarāmaraṇassa pāraṃ.
Pāraṅgamanīyā ime dhammā ti tasmā imassa dhammapariyāyassa pārāyananteva adhivacanaṃ.
COMMENT
These phrases and also verses 1124-1130 are a continuation of verses 976-1030, and we therefore likewise ascribe their authorship to ‘early textual editors’.
COMMENT
Atthamaññāya dhammamaññāya: ‘having understood the meaning and significance.’ See IGPT sv Attha and Dhamma.
COMMENT
Dhammapariyāyassa: ‘systematic exposition of the teaching.’ The Pārāyanavagga is in fact a collection of teachings, not a systematic exposition. See IGPT sv Pariyāya.
VERSE 1124-6
Ajita, Tissametteyya, Puṇṇaka, Mettagū, Dhotaka, Upasīva, Nanda, Hemaka, Todeyya, Kappa, the wise Jatukaṇṇī, Bhadrāvudha, Udaya, the brahman Posāla, intelligent Mogharāja, and Piṅgiya the great seer, these brahmans approached the Enlightened One, the one of perfect conduct, the Seer. They approached the best of Buddhas, asking subtle questions.
Ajito tissametteyyo puṇṇako atha mettagū
Dhotako upasīvo ca nando ca atha hemako
Todeyyakappā dubhayo jatukaṇṇī ca paṇḍito
Bhadrāvudho udayo ca posālo cā pi brāhmaṇo
Mogharājā ca medhāvī piṅgiyo ca mahāisi
Ete buddhaṃ upāgacchuṃ sampannacaraṇaṃ isiṃ
Pucchantā nipuṇe pañhe buddhaseṭṭhaṃ upāgamuṃ
COMMENT
Buddhaseṭṭhaṃ: ‘best of Buddhas.’ See comment on verse 355.
VERSE 1127
On being asked their questions, the Enlightened One answered them in accordance with truth. By answering their questions the Sage well-satisfied the brahmans.
Tesaṃ buddho pavyākāsi pañhe puṭṭho yathātathaṃ
Pañhānaṃ veyyākaraṇena tosesi brāhmaṇe muni
VERSE 1128
They, well-satisfied by the Seer, the enlightened kinsman of the Sun clan, lived the religious life under the one of excellent wisdom.
Te tositā cakkhumatā buddhenādiccabandhunā
Brahmacariyamacariṃsu varapaññassa santike
COMMENT
Buddhenādiccabandhunā: ‘the enlightened kinsman of the Sun clan.’ See IGPT sv Ādiccabandhu.
VERSE 1129
If one applied oneself in the way that the Enlightened One explained in reference to each question, one would go to the Far Shore from the Near Shore.
Ekamekassa pañhassa yathā buddhena desitaṃ
Tathā yo paṭipajjeyya gacche pāraṃ apārato
COMMENT
‘Near Shore’ perhaps means personal identity, because the simile in the Āsivisopama Sutta (S.4.172) says:
1) the near shore of a great expanse of water (orimaṃ tīraṃ) is a metaphor for personal identity (sakkāya).
2) the far shore (pārimaṃ tīraṃ) is a metaphor for nibbāna.
VERSE 1130
One would go to the Far Shore from the Near Shore if he developed the Supreme Way. This path is for going to the Far Shore, therefore it is called the way to the Far Shore.
Apārā pāraṃ gaccheyya bhāvento maggamuttamaṃ
Maggo so pāraṃ gamanāya tasmā pārāyanaṃ iti
VERSE 1131
[Piṅgiya to Bāvari:]
‘I will recite [to you] the verses on The Way to the Far Shore:
‘As he perceived [the nature of reality], the one of extensive wisdom, one who is free of [the three] spiritual stains, likewise explained it. The Great Being, free of sensuous yearning, free of craving, why would he speak falsely?
Pārāyanamanugāyissaṃ
Yathāddakkhi tathākkhāsi vimalo bhūrimedhaso
Nikkāmo nibbano nāgo kissa hetu musā bhaṇe
COMMENT
These words were recited to Bāvari on Piṅgiya’s return to Assaka.
COMMENT
Vimalo: ‘one who is free of [the three] spiritual stains.’ See comment on verse 378.
COMMENT
Addakkhi: ‘perceived [the nature of reality].’ In IGPT sv Passati, we show that ‘to see’ can mean ‘to see [the nature of reality].’
COMMENT
Nibbano: ‘free of craving.’ See IGPT sv Vanatha.
VERSE 1132
‘So then, I will praise with words of beauty the one who has abandoned [the three] spiritual stains and undiscernment of reality, who has given up conceit and denigration.
Pahīnamalamohassa mānamakkhappahāyino
Handāhaṃ kittayissāmi giraṃ vaṇṇūpasaṃhitaṃ
COMMENT
Moha: ‘undiscernment of reality.’ See IGPT sv Moha.
VERSE 1133
‘The Enlightened One, dispeller of inward darkness, All-Seeing Eye, one who has reached the end of the world [of phenomena], transcended all states of individual existence, who is free of perceptually obscuring states, with all suffering abandoned, one who is truthfully named: O Brahma, you are venerated by me.
Tamonudo buddho samantacakkhu lokantagū sabbabhavātivatto
Anāsavo sabbadukkhapahīno saccavhayo brahme upāsito me
COMMENT
Tamo: ‘inward darkness.’ Inward darkness equals the āsavas. See IGPT sv Kaṇha.
COMMENT
Lokantagū: ‘one who has reached the end of the world [of phenomena].’ See IGPT sv Antagū. See comment on verse 1053.
COMMENT
Anāsavo: ‘free of perceptually obscuring states.’ See IGPT sv Āsava.
VERSE 1134
‘Like a bird abandons a barren woodland and lives in grove that is full of fruit, likewise I have abandoned those of little insight, and have come to [one of great insight] like a goose to a great lake.
Dijo yathā kubbanakaṃ pahāya bahupphalaṃ kānanamāvaseyya
Evaṃ pahaṃ appadasse pahāya mahodadhiṃ haṃsoriva ajjhapattaṃ
COMMENT
‘I have abandoned those of little insight.’ This in front of his previous teacher!
VERSE 1135
‘Those before Gotama who explained teachings, saying how things were and how they would be, all that was a matter of hearsay. All of it led to growth of philosophising.
Ye me pubbe viyākaṃsu huraṃ gotamasāsanā
Iccāsi iti bhavissati sabbaṃ taṃ itihītihaṃ
sabbaṃ taṃ takkavaḍḍhanaṃ
COMMENT
These words were also spoken by Hemaka in verse 1084.
VERSE 1136-7
‘The dispeller of inward darkness sits unaccompanied [by craving]. Gotama of extensive knowledge [of things according to reality], Gotama of extensive wisdom, glorious, the maker of light [for devas and men who are undiscerning of reality], to me he explained the teaching which is fathomable in this lifetime, realisable in the here and now, [associated with] the destruction of craving, free of distress, the likeness of which is nowhere else to be found.’
Eko tamanudāsino jutimā so pabhaṅkaro
Gotamo bhūripaññāṇo gotamo bhūrimedhaso
Yo me dhammamadesesi sandiṭṭhikamakālikaṃ
Taṇhakkhayamanītikaṃ yassa natthi upamā kvaci
COMMENT
Eko: ‘unaccompanied [by craving].’ The significance of eko is shown in this quote:
• Craving is his partner, and he has abandoned it; therefore he is called ‘one living unaccompanied.’
☸ Taṇhā hissa dutiyā sāssa pahīnā tasmā ekavihārī ti vuccatī ti (S.4.37).
COMMENT
Bhūripaññāṇo: ‘extensive knowledge [of things according to reality].’ See comment on verse 202.
COMMENT
Sandiṭṭhika: ‘fathomable in this lifetime.’ See IGPT sv Diṭṭhe dhamme.
COMMENT
Pabhaṅkaro: ‘the maker of light [for devas and men who are undiscerning of reality].’ See comment on verse 991.
VERSE 1138-1139
[Bāvari:]
‘But can you live away from him, Piṅgiya, even for a moment, from Gotama of extensive knowledge [of things according to reality], Gotama of extensive wisdom, who explained the teaching to you which is fathomable in this lifetime, realisable in the here and now, [associated with] the destruction of craving, free of distress, the likeness of which is nowhere else to be found?’
Kiṃnu tamhā vippavasasi muhuttamapi piṅgiya
Gotamā bhūripaññāṇā gotamā bhūrimedhasā
Yo te dhammamadesesi sandiṭṭhikamakālikaṃ
Taṇhakkhayamanītikaṃ yassa natthi upamā kvaci
VERSE 1140-1141
[Piṅgiya:]
‘I cannot live away from him, brahman, even for a moment, from Gotama of extensive knowledge [of things according to reality], Gotama of extensive wisdom, who explained the teaching to me which is fathomable in this lifetime, realisable in the here and now, [associated with] the destruction of craving, free of distress, the likeness of which is nowhere else to be found.
Nāhaṃ tamhā vippavasāmi muhuttamapi brāhmaṇa
Gotamā bhūripaññāṇā gotamā bhūrimedhasā
Yo me dhammamadesesi sandiṭṭhikamakālikaṃ
Taṇhakkhayamanītikaṃ yassa natthi upamā kvaci
VERSE 1142
‘I see him with my mind as if with my eye, brahman. Being diligently applied [to the practice] night and day, I spend all day venerating him. For that reason I think there is no living away from him.
Passāmi naṃ manasā cakkhunāva rattindivaṃ brāhmaṇa appamatto
Namassamāno vivasemi rattiṃ teneva maññāmi avippavāsaṃ
COMMENT
Ratti... rattiṃ: ‘night... all day.’ Both meanings of ratti are needed here.
COMMENT
Appamatto: ‘being diligently applied [to the practice].’ See IGPT sv Appamatta.
VERSE 1143
‘My faith, rapture, mind, and mindfulness do not leave Gotama’s training system. In whatever direction the one of extensive wisdom goes, in that very direction I am inclined also to go.
Saddhā ca pīti ca mano sati ca nāpenti me gotamasāsanamhā
Yaṃ yaṃ disaṃ vajati bhūripañño sa tena teneva natohamasmi
COMMENT
Sāsanamhā: ‘training system.’ See IGPT sv Sāsana.
VERSE 1144
‘But I am old and feeble, therefore my body does not go there, but I go constantly through the mechanism of thought, for my mind, brahman, is joined to him.
Jiṇṇassa me dubbalathāmakassa teneva kāyo na paleti tattha
Saṅkappayantāya vajāmi niccaṃ mano hi me brāhmaṇa tena yutto
VERSE 1145
‘Lying quivering in the swamp, I floated from island to island. Then I saw the Perfectly Enlightened One, the one who has crossed the flood [of suffering], the one free of perceptually obscuring states.’
Paṅke sayāno pariphandamāno dīpā dīpaṃ upaplaviṃ
Athaddasāsiṃ sambuddhaṃ oghatiṇṇamanāsavaṃ
COMMENT
Pariphandamāno: ‘quivering.’ See IGPT sv Phandana.
COMMENT
Ogha: ‘flood [of suffering].’ See IGPT sv Ogha.
COMMENT
Anāsavaṃ: ‘free of perceptually obscuring states.’ See IGPT sv Āsava.
VERSE 1146
[The Blessed One:]
‘Just as Vakkali gave [me] his faith, and Bhadrāvudha and Āḷavi Gotama, you likewise give your faith. You will go beyond the realm of death, Piṅgiya.’
Yathā ahū vakkali muttasaddho bhadrāvudho āḷavi gotamo ca
Evameva tvampi pamuñcassu saddhaṃ
Gamissasi tvaṃ piṅgiya maccudheyyassa pāraṃ
COMMENT
The next verse supports the commentary in calling this the Buddha’s voice, transmitted from Sāvatthi.
COMMENT
‘Foremost of my bhikkhu disciples who are intent upon [practice] through faith [in the perfection of the Perfect One’s enlightenment] is Vakkali.’
☸ Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ saddhādhimuttānaṃ yadidaṃ vakkalī ti (A.1.24).
VERSE 1147-1148
[Piṅgiya:]
‘Hearing the Sage’s word, I have even more faith [in him]. The Perfectly Enlightened One, who has completely renounced the round of rebirth, who is free of remissness in practising the teaching, who is intuitively insightful, who knows the great devas, and fully understands everything from top to bottom: he is the Teacher who settles questions of those who unsure and who acknowledge it.
Esa bhiyyo pasīdāmi sutvāna munino vaco
Vivaṭṭacchaddo sambuddho akhilo paṭibhānavā
Adhideve abhiññāya sabbaṃ vedi parovaraṃ
Pañhānantakaro satthā kaṅkhīnaṃ paṭijānataṃ
COMMENT
Vivaṭṭacchaddo: ‘completely renounced the round of rebirth.’ See IGPT sv Vivaṭṭacchadda.
COMMENT
Akhilo: ‘free of remissness in practising the teaching.’ See IGPT sv Khila.
COMMENT
Paṭibhānavā: ‘intuitively insightful.’ See IGPT sv Paṭibhāna.
COMMENT
Abhiññāya sabbaṃ: ‘fully understands everything.’ I link adhideve to vedi, and abhiññāya to sabbaṃ, because abhijānāti means fully understand, and vedeti means ‘to know.’ Saying ‘the Sage fully understands the great devas’ is incongruous. See IGPT sv Abhijānāti.
VERSE 1149
‘Certainly I will go to the Immoveable, the Unshakeable, the likeness of which is nowhere else to be found. About this I have no unsureness. Regard me as one whose mind is thus intent.’
Asaṃhīraṃ asaṅkuppaṃ yassa natthi upamā kvaci
Addhā gamissāmi na mettha kaṅkhā evaṃ maṃ dhārehi adhimuttacittan ti
COMMENT
Adhimuttacitta: ‘mind is thus intent.’ See IGPT sv Adhimuccati.
The appeal of the fourth chapter of the Suttanipāta, the Chapter of Octads, amongst bhikkhus is illustrated in a story concerning Venerable Soṇa. When, one early morning, he was asked by the Buddha to speak on the teaching, it was the Octads that he chose to recite. That this meeting was so extraordinary is clear in the comments made by Venerable Ānanda, and also in Soṇa’s verses recorded in the Theragāthā, both of which are quoted below.
Venerable Mahākaccāna, Soṇa’s preceptor-to-be, was considered chief amongst bhikkhus who could explain the brief sayings of the Buddha. He was born in Ujjenī town (modern-day Ujjain) in a country called Avanti. This country, now part of modern-day Madhya Pradesh, lay 400 kilometres south-west of Sāvatthi, and was one of the centres of early Buddhism. Having travelled from Avanti to visit the Buddha, and having attained arahantship, Mahākaccāna returned to Avanti.
Mahākaccāna had a lay supporter in Avanti called Soṇa Kuṭikaṇṇa. Soṇa was keen to become a bhikkhu but Mahākaccāna discouraged him by recounting the difficulties of the bhikkhu life:
‘It is difficult, Soṇa, to live the religious life for a lifetime, with the solitary sleeping place, the one meal a day, and celibacy. Please, Soṇa, remain a householder as you are, apply yourself to the Buddha’s training system, and on the Observance days practise the solitary sleeping place, the one meal a day, and celibacy.’
☸ Dukkaraṃ kho so yāvajīvaṃ ekaseyyaṃ ekabhattaṃ brahmacariyaṃ carituṃ. Iṅgha tvaṃ soṇa tattheva agārikabhuto buddhānaṃ sāsanaṃ anuyuñja kālayuttaṃ ekaseyyaṃ ekabhattaṃ brahmacariyan ti (Vin.1.194).
But Soṇa was not to be discouraged, and after his first rains as a bhikkhu in Avanti a thought crossed his mind:
‘About the Blessed One, I have heard that he is like this and that, but I have never seen him face to face. If my preceptor allowed me, I would go and visit him, the Blessed One, the Arahant, the Perfectly Enlightened One.’
☸ Sutoyeva kho me so bhagavā ediso ca ediso cā ti na ca mayā sammukhā diṭṭho . Gaccheyyāhaṃ taṃ bhagavattaṃ dassanāya arahantaṃ sammāsambuddhaṃ sace maṃ upajjhāyo anujāneyyā ti (Vin.1.195).
To Soṇa’s request, Mahākaccāna replied:
‘You will see the Blessed One, who is beautifully behaved, faith inspiring, who has peaceful [mental] faculties and a peaceful mind, who has attained perfect poise and inward calm, who is inwardly tamed, of guarded faculties, restrained faculties, a Great Being.’
☸ dakkhissasi tvaṃ soṇa taṃ bhagavantaṃ pāsādikaṃ pasādaniyaṃ santindriyaṃ santamānasaṃ uttamadamatha samathamanuppattaṃ dantaṃ guttaṃ yatindriyaṃ nāgaṃ (Vin.1.195).
When Soṇa arrived at Jeta’s Grove, Anāthapiṇḍika’s Monastery, the Buddha told Venerable Ānanda to ‘Assign a place for this visiting bhikkhu to rest.’ Ānanda’s excitement is seen in his thought:
‘The Blessed One wants to share a dwelling with this visiting bhikkhu. The Blessed One wants to share a dwelling with Venerable Soṇa.’
☸ iccati bhagavā tena bhikkhunā saddhiṃ ekavihāre vatthuṃ. Icchati bhagavā āyasmatā soṇena saddiṃ ekavihare vatthun ti (Vin.1.196).
After meditating outside in the early part of that evening, the Buddha and Venerable Soṇa rested till early dawn. When the Buddha then invited Soṇa to recite some of the teachings, Soṇa chose to recite the Chapter of Octads:
• He spoke from memory everything belonging to the Chapter of Octads.
☸ sabbāneva aṭṭhakavaggikāni sareṇa abhāsi (Vin.1.196).
When he had finished, the Buddha said:
‘Well done, bhikkhu! The Chapter of Octads is well memorised by you. You have contemplated it carefully, reflected upon it thoroughly. You have a good voice, good enunciation and articulation. You made the meaning clear.’
☸ sādhu sādhu bhikkhu suggahitāni kho te bhikkhu aṭṭhakavaggikāni sumanakasitāni sūpadhāritāni. Kalyāṇiyāpi vācāya samannāgato vissaṭṭhāya aneḷagalāya atthassa viññāpaniyā (Vin.1.196).
Later the Buddha was to declare:
‘The foremost of my bhikkhu disciples with good articulation is Soṇa Kuṭikaṇṇa.’
☸ Etadaggaṃ bhikkhave mama sāvakānaṃ bhikkhūnaṃ kalyāṇavākkaraṇānaṃ yadidaṃ Soṇo Kuṭikaṇṇo (A.1.24).
For Soṇa, his Theragāthā verses show his feelings about the meeting:
‘I have both seen the Blessed One and stayed with him in his dwelling.
☸ So ca me bhagavā diṭṭho vihāre ca sahāvasiṃ
‘... The Blessed One spent much of the night out in the open air. Then the Teacher, proficient in meditation abidings, entered his dwelling.
☸ Bahudeva rattiṃ bhagavā abbhokāsetināmayi
Vihārakusalo satthā vihāraṃ pāvisi tadā
‘... Having spread out his outer robe Gotama lay down like a lion in a rocky cave, with fear and dread abandoned.
☸ Santharitvāna saṅghāṭiṃ seyyaṃ kappesi gotamo
Sīho selaguhāyaṃva pahīnabhayabheravo
‘... Afterwards Soṇa, disciple of the Perfectly Enlightened One, spoke the true teaching with a good delivery, face to face with the best of Buddhas.’
☸ Tato kalyāṇavākkaraṇo sammāsambuddhasāvako
Soṇo abhāsi saddhammaṃ buddhaseṭṭhassa sammukhā (Th.v.365-9).
I have based this translation primarily on the Pāli of the Vipassana Research Institute Chaṭṭha Saṅgāyana version (www. vri.dhamma.org), but have extensively referred to the digital edition of the Sri Lanka Buddha Jayanti Tripiṭaka (http:// metta.lk/tipitaka/index.html), to the Pārāyanavaggo edition on Ancient Buddhist Texts website of Ānandajoti Bhikkhu, and to notes in the Group of Discourses by K.R. Norman.
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• Norman: Group of Discourses (Pāli Text Society, 2006).
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• Warder A.K., Introduction to Pāli (Pāli Text Society 2001)
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